‘Lataif’ is an Islamic or rather Sufi term which means the subtle centres or elements of creation or psycho spiritual energy centres. Singularly it is called Latifa. Lataif are considered as psychospiritual organs or faculty of sensory or suprasensory perception. These Lataif are sometimes thought to be parts of the self in similar manner as the glands and organs are part of the body. Vedic Chakras of Hindu tradition and Leshyas of Jainism are the similar concepts in Indian Religious traditions.
The concept of Lataif is drawn from the Holy Quran by Sufis. All Sufis distinguish Lataif-as-Sitta-the six subtleties namely Latifat-an-Nafsi, Latifat-al-Qalbi, Latifat-as-Sirri, Latifat-ar-Ruhi, Latifat-al-Khafi, and Latifat-al-Akhfa. Some Sufi Schools add one more Latifa which is known as Latifat-al-Qalib. Shaikh Ahmed Sirhindi the greatest Sufi said that humans are made of ten Lata'if or elements of creation. Five of them pertain to Alam-e-Amr (the divine world) and the rest five pertain to Alam-e-Khalq (Created world). The five lata'if of Alam-e-Amr are Qalb, Ruh, Sirr, Khafi and Akhfa. The five lata'if of Alam-e-Khalq are Nafs, Soil (solid), Water (liquid), Air (gas) and Fire (energy).However, for the sake of convenience seven lata'if are acknowledged and accepted by most of the sufi orders. The four such as soil, water, air and fire are jointly called Latifa Qalbia with reference to Qalib -the corporeal human body. Latifa Qalbia is also referred to as Sultan al-Azkar in many Sufi orders. At the outset, it is pertinent to discuss these Lataif in detail and then to reflect upon their counterparts in other religious traditions.
Latifat-an-Nafsi ( the lower self):
This latifa is located a little below the navel, and it is yellow in colour. Some believe that it is located between the eyebrows and its colour is blue.The word nafs is generally translated as self or psyche. Etymologically it is rooted in "breath" (similar to Biblical or Kabbalisticnefesh) and is common to almost all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. In this respect, ancient notions of "Atman" in Hinduism or Greek "pneuma" as well as Latin "spiritus" -all associate the basic visible process of breathing with stimulating principle that presents existence to an individual human being. Some Sufis consider that the term "Nafs" takes into its ambit the entire psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Sufis are of the opinion that Nafs is a "lower", egotistical and passionate human nature which comprises vegetative and animal aspects of human life. The third Chakra of Vedic tradition, namely Manipur Chakra is also considered a seat of emotions.
It gives a sense of personal power in the world and it manifests anger or a sense of victimization.
In modern psychology, ego may be equated with Nafs. In Sufi terminology it is called Tazkiya-I-Nafs purgation of the soul from its awful state of ego-centredness through diverse psycho-spiritual stages to the piety and submission to the will of God. The central aim of the Sufi practice is transformation of Nafs. Most of the Sufi orders have accepted seven maqaams, while some Sufi traditions still applies only three maqaams. The Sufi journey starts with Nafs-e-Ammara amd ends in Nafs-e-Mutma'inna. Nafs-e-Ammara means the commanding soul where as Nafs-e-Mutma'inna means satisfied soul. This final stage of Sufi journey is sometimes called Nafs-l-Safiya wa Kamila which means restful and perfected soul in Tawhid i.e. unity of God. This state can well be compared with the Christian paradigm of via purgative those who are separated from all concerns of the lowly world. At the periphery level this Latifa seems similar to the Maṇipūra chakra or Solar Plexus Chakra which is located around the navel area and its colour is yellow.
Latifat-al-Qalbi: (the Heart)
This latifa is located in the left of Chest and is dark yellow in colour, some Sufis believe that it is red. In this latifa, a person views his deeds both good as well as evil. By awakening it a person acquires the knowledge of the realm of Jinns.
The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with corporeal organ) is again variously described. Some consider it to be the seat of pure vision. Others consider it the entrance of Ishq or Divine love. Some thinks that it is the battleground of two warring armies: those of Nafs and Ruh or spirit. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for salik (traveller) on the Sufi path. The term for this practice is Tazkiah-I-Qalb and the aim is the purging of everything that stands in the way of God’s love or Ishq-e-Khuda.
Recitation of Kalima or the name of Allah is practised by the seekers To awaken this latifa. When the name ‘Allah’ vibrates in the heart, an awareness of Right and Wrong, and wisdom follows. It is then called Qalb-e Salim. (the content Heart). Then the status of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib (the penitent Heart). This heart can prevent a person from mischief, but it cannot make a right judgement. When the theophanies (Tajalliyat) of God begin to fall on the Heart, it is called Qalb-e-shahid or the witnessing Heart. Qalb and Nafs form the "Rooh-e-haivani" (Animal Soul). This part of the soul has the record of every activity of life.
Latifat-ar-Ruhi: (the Spirit)
According to some Sufis, this latifa is situated in the right side of the chest and is white in colour, for some others its colour is green. When it is activated, the human gets acquainted with Alam-e-Aarafa the sacrosanct mortuary.
Located on the right side of the chest, this is awakened and illuminated by the meditation and one-pointed attentiveness on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation is done in this way. This is development in rank and status and is better than the Qalb. It is able to travel to the realm of the souls (the station of the Gabriel. Anger and rage are attached to it that burn and turn into majesty
Latifat-as-Sirri : (the Secret)
Sirr is positioned in the solar plexus and is linked with white colour. It records the orders of Allah for the individual in similarity to that which is originally present in Loh-e-mehfooz (Preserved Scriptorium). After its activation, human being gets acquainted with Aalam-e-Misal (The Allegorical realm - Reflection of knowledge of the preserved Scriptorium.) This center is associated with consciousness.This is also awakened and illuminated meditation and one-pointed attention on it with the Name of God, Ya Hayyu, Ya Qayyum. Sirr, literally means "the secret". Emptying of the Sirr (Taqliyya-I-Sirr) is basically a focus on God's names and attributes in perpetual remembrance or Dhikr, hence diverting one's attention from the mundane aspects of human life and fixing it on the spiritual realm. The "emptying" signifies negation and obliteration of ego-centred human tendency.
When we compare the Lataif with similar concepts in Indian traditions, we come across the system of chakras in Hinduism or rather Indian religio-spiritual practices. Paramhans Swami Maheshwaranand describes a Chakra as a powerhouse in the way it generates and stores energy pulling it from cosmos.
The Lataif are generally compared with the Chakras of the Vedic belief system but they are not similar. Though there seems an apparent similarity between the Chakras of Vedic belief system and the Lataif of Sufi-Islamic tradition, they are different esoterically, exoterically conceptually and methodologically. It is a better not to establish the similarities between them, because the Chakra system starts from Muladhar the lowest place near the anal region and moves upward through the spinal cord, where as the Sufi Lataif starts from Qalb the heart and are located around the Qalb and move upward to forehead as believed by some Sufi schools.
Latifat-al-Khafi: (Mysterious)
The term Khafi means inexplicable, arcane or Latent Subtlety. It represents intuition.This Latifa is located in the middle of the forehead between the eyes or on the point of third eye. Its colour is black or darkest blue. Some believe that it is located to the right of the chest and it is darkest green in colour. Some Sufis compare it with Kitab-e- Marqoom the divine codices. The invocation or activation of this latifa leads to the realm of unification with ultimate reality.
Latifat-al-Akhfa ( Secret of the secret and unfathomable)
The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety. Its location is deep inside the brain or on centre-top of the head. The colour of this centre, according to some, is green, to others, it is violet. It is called the Nuqta-e-wahida (point of unity) in every human where the Tajalliat (beatific visions) of Allah are directly revealed. It contains information about Ilm-al-Gaib the hidden knowledge of the universe. By entering into this point, the human being enters the system of the universe and laws governing the universe and he understands the meaning of "for you, We (Allah) have revealed whatever is in the earth and the heavens ". This center is associated with deep perception. The last center or subtlety is accessible only to those who have developed the others, and belongs to the real sage.
Akhfa and khafa make up "Rooh-e-azam" (the great soul), also called sabita. It is a brilliant ring of light in which all the mysteries pertaining to the manifest and unmanifest cosmos is inscribed. The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). Knowledge of the Incumbent means knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy affinity and correlation. The Knowledge of the Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalam).
In Hinduism these Lataif are known as Chakras. The word Chakra is a Sanskrit word which means the wheel. The entire energy of the cosmos is flowing in circular motion. Everything that is on earth and in heaven is described by seers in cyclical motion. The human energy as it is also considered divine energy also flows from one stage to other stage in a cyclical motion but upwardly. The Chakras in human bodies are located at several places starting from mooladhar to ajna that is forehead and above the head. There is originally a concept of Sadchakra in Indian religio-spiritual tradition but generally seven chakras are describes. The Sahasrar chakra is beyond the corporeal body the Indian Seers thought of Sadchakras. The number six is very much important in Hindu religious traditions. There are Sad-darshanas, six systems of philosophy, Sad Chakras (Six wheels of energy rooted in the human body), sadrasas (Six tastes of balanced food) and Sadgunas(Six attributes ). Seen in this way we can come across the same concepts in other religions. In Islamic Sufism there is a concept of Lataif-e-sitta (Six subtleties), Sad Leshyas (Six states of mind).
These Chakras are considered as energy centres or energy storehouses. They are the openings for life energy to flow into and out of our aura. Their function is to vitalize the physical body and to bring about the development of our self-consciousness. They are associated with our physical, mental and emotional interactions. There are seven major chakras. The aura is often referred to as the eighth chakra. The first chakra (root) actually hangs outside of human body. It is located between your thighs, about halfway between your knees and your physical body. The seventh chakra (crown or Sahasrar) is located on the top of the head. The remaining chakras, (sacral, solar plexus, heart, throat, and third eye), are aligned in sequence along in the spine, neck, and skull. Individually, your chakras look similar to funnels with petal-like openings. Chakras are invisible to the human eye, but they can be perceived intuitively when activated. The seven Chakras can be described in brief as under:
Muladhara Chakra:
Located at the base of the spine, this chakra forms our foundation. It represents the element earth, and is therefore related to our survival instincts, and to our sense of grounding and connection to our bodies and the physical plane. Ideally this chakra brings us health, prosperity, security, and dynamic presence. The chakra of the physical body is the muladhar. This is the first chakra and it has an essential connection with the physical body. The Muladhar chakra has two possibilities. Its first potentiality is a natural one that is given to us with birth; its other possibility is obtainable by meditation.
Osho Rajneesh says that Sex exists at the first chakra, the first center, the lowest and we exist at the lowest. That is why we know life only at its minimum. When the energy flows upward and reaches to the last chakra, to the SAHASRAR, energy is at its maximum, life is at its maximum. Then you feel as if the whole cosmos has become silent: not even a single sound is there. Everything becomes absolutely silent when the energy comes to the last chakra. You know the first chakra; it will be easy to understand through that. When the energy comes to the sex center, you become absolutely tense. The whole body is feverish; your every cell is in a fever. Your temperature goes high, your blood pressure goes high, and your breathing becomes mad. Your whole body is in a temporary delirium -- at the lowest.
Svadhisthana Chakra:
The second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions and sexuality. It connects us to others through feeling, desire, sensation, and movement. Ideally this chakra brings us fluidity and grace, depth of feeling, sexual fulfillment, and the ability to accept change.
Manipura Chakra:
This chakra is known as the power chakra, located in the solar plexus. It rules our personal power, will, and autonomy, as well as our metabolism. When healthy, this chakra brings us energy, effectiveness, spontaneity, and non-dominating power.
Anahata Chakra:
This chakra is called the heart chakra and is the middle chakra in a system of seven. It is related to love and is the integrator of opposites in the psyche: mind and body, male and female, persona and shadow, ego and unity. A healthy fourth chakra allows us to love deeply, feel compassion, have a deep sense of peace and centeredness.
Vishuddha Chakra:
This is the chakra located in the throat and is thus related to communication and creativity. Here we experience the world symbolically through vibration, such as the vibration of sound representing language.
Ajna Chakra:
This chakra is known as the brow chakra or third eye center. It is related to the act of seeing, both physically and intuitively. As such it opens our psychic faculties and our understanding of archetypal levels. When healthy it allows us to see clearly.
Sahasrara Chakra:
This is the crown chakra that relates to consciousness as pure awareness. It is our connection to the greater world beyond, to a timeless, spaceless place of all-knowing. When developed,
this chakra brings us knowledge, wisdom, understanding, spiritual connection, and bliss.
Speaking on Chakras Osho Rajneesh said that, one more journey yet remains - the journey to non-being, non-existence. Existence is only half the story. There is also non-existence. Light is but, on the other side, there is darkness. Life is one part but there is also death. Therefore, it is necessary to know as well, the remaining non-existence, the void, because the ultimate truth can only be known when both are known -- existence and non-existence.
Being is known in its entirety and non-being is known in its entirety: then the knowing is complete. Existence is known in its entirety and non-existence is known in its entirety: then we know the whole. Otherwise, our experience is incomplete. There is an imperfection in Brahma gyan, which is that it has not been able to know the non-being.
Therefore, the Brahma Jyani knower of the supreme knowledge denies that there is such a thing as non-existence and calls it an illusion. He says that is does not exist. He says that to be is the truth and not to be is a falsity. There simply is no such thing, so the question of knowing it does not arise.
If we look into the scriptures of Jainism such as Bhagwati Sutra, Uttaradhyayan Sutra, Tatvarth Sutra, and Aagam literature we find many such similar concepts that stand in line to Chakras and Lataif. The six Leshyas or rather mental tendencies as described in Jainism can well be equated with Lataif and Chakras. There are six Leshyas as there are six chakras and six Lataif. These Leshyas are Krishna Leshya, Neel Leshya, Kapot Leshya, Tejo Leshya, Padma Leshya and Shukla Leshya. They can be described in brief as under:
1. In Krishna leshya, black leshya, colour is black like Collyrium. The person in this conditin would be devoid of Dharma; he will have no kindness, or sympathy; he will be burning with jealousy; he will be angry; and will be steeped in animosity and malice. If person dies in this condition then such person would go to Hell.
2. In Neel leshya, blue leshya, colour is blue like the throat of a peacock. The person in this conditin would be lazy, haughty, cowardly, steeped in stupefying passions, and will be a cheat and a hypocrite. If person dies in this condition then such person would be born as a in tree, plant, etc.
3. In Kapot leshya, Brown leshya, colour is brown like the throat of pigeon. The person in this conditin would be gloomy, excited, of a dejected, despondent, Iamenting calumniating others; praising himself and will lack mental poise. If person dies in this condition then such person would be born as a bird or animals.
4. In TeJo leshya, Red colour, colour is red like the beak of parrot. The person in this conditin would be religious, death, a benevolent and thinks will of what can be done what should not be done. He has a wholesome and balanced personality. If person dies in this condition then such person would be born as human.
5. In Padma leshya, Yellow lesya, colour is yellow like gold. The person in this conditin would be forgiving by nature and makes sacrifices. He is very conscious; wakeful in the performance of austerities. He remains unaffected by joys and sorrows and is always cheerful. If person dies in this condition then such person would be born as celestial beings in devloka.
6. In Shukla Leshya, White leshya, colour is white like cow's milk or conch shell. When the Jiva is firmly rooted in this Leshya that person becomes omniscient; becomes totally free from attachments and hatred and becomes immersed in soul- experience and self-realization. If person dies in this condition then such person becomes liberated and attains salvation.
Lataif and Chakras are the concepts of Islamic Sufism and Hindu Vedic spiritual practices. The similar concepts are found in Judeo Christian religious or spiritual practices also. The seven Chakras as described in the Tree of Life of Kabbalistic Judaism are mentioned here with their Hebrew names against their Sanskrit equivalents. They are:
(Kether : Sahasrara chakra), (Hokmah : Ajna chakra),(Binah : Vishuddi chakra), (Gevurah : Anahat chakra), (Tifferet : Manipura chakra), (Yesod : Swadhistana chakra), (Malkuth : Muladhara chakra).
On top of the tree of life proper is Kether (the crown) which lies directly below Ayin and represents pure divine will. This is the equivalent to Sahasrara chakra. Next is Hokmah, or the wisdom point, which is the equivalent to ajna chakra. Then Binah (understanding) at the throat center or vishuddi chakra. The heart chakra (anahat) is a combination of Gevurah or justice (symbolized by the left arm and red in color) and Chessed (love and grace) symbolized by the right arm and the color, white. The manipura (jewelled center) chakra at the navel corresponds to Tifferet or beauteous splendour which corresponds to the sun in kaballah and the fire element in yoga. Below Tifferet (splendour) is Yesod which is the generative, seminal, and sexual center which is linked to Tifferet above both directly and through Hod and Netsah. The root chakra (muladhara in Sanskrit) equates to Malkuth of the Kaballah where the Shekinah can enter. It is said that the secret of fulfilling the mizvot (the epitome of all good deeds) is the mending of all the worlds and drawing forth the emanation from above thus balancing Shekinah with Ayin Soph.
There is much to discuss about subtleties of Christianity, but let me close with a brief introduction of the seven neshamot (subtleties)within us which correspond to the first seven "Let there be" instances of Genesis. They can be briefly stated as under:
1) Neshamah-behemot: The subtlety of our physical body.
2) Neshamah-nepheshi: The subtlety of our self, our soul.
3) Neshamah-lev: The subtlety of our heart.
4) Neshamah-sod halev: The subtlety of our secret heart.
5) Neshamah-ruach: The subtlety of our spirit man.
6) Neshamah-chayim: The subtlety of our spiritual life.
7) Neshamah-yachidah: The subtlety of our oneness with the One.
The Lataif of Islamic Sufism, Chakras of Hindu spirituality and Leshyas of Jainism represent the same thing in one way or the other. All have colour systems of their own. Different Lataif are represented by different colours so are the chakras and the six Leshyas are also represented by different colours. The colour has a specific importance and function in religious traditions.
Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in the Great Soul. One side of Great Soul is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi), Great Soul is the storehouse of eleven thousand beatific visions of God. The person who attains communion with these two subtleties can observe these visions. These two subtleties of akhfa and khafi are found in every human being irrespective of who he is, what he is, or whatever his station in life is. "Great Soul", "Human Soul", and "Animal Soul" are really levels of functioning of the same soul and are not different souls. These three components are like three rings of light infused in one another and are collectively called the soul, the inseparable entity, the Lord's decree, or simply the man. Man gets acquainted with them one by one by Muraqaba (Sufi Meditation), Dhikr (Remembrance of God) and purification from negative thoughts patterns such as fear, depression, negative emotions such as hate, contempt, anger, lust and negative practices such as hurting others psychologically or physically. Loving God and loving every human being irrespective of his race, religion, or nationality, and without consideration for any possible reward, is the key to ascension according to Sufistic Islamic tradition.
Though there exists apparent similarities among Lataif, Chakras and Leshyas, these are the independent concept of spiritual practices of different religious traditions. There is a similarity that all these have colour system. Lataif, Leshyas and Chakras have different colours of their own. As the ultimate aim of any religio-spiritual practice is to achieve liberation or evolution, it is natural that these concepts have certain similarities, but the the seekers must have to follow particular rules of a particular tradition when he or she desires to practice and activate those chakras or Lataif. In final words these Lataif and Chakras are the energy sources for the evolution of human kind. By activating them one realizes God, one merges with ultimate reality and at periphery level one can control many passions and there by lead a happy and peaceful life.
References:
1. Sufism: An account of the mystics of Islam, Arthur J Arberry Dover Publication 2001
2. Mystical Islam: An Introduction to Sufism, Julian Baldick I B Tauris 2001
3. The Quranic Sufism, Mir Valiuddin Motilal Banarasidas Publishers Pvt Ltd 2002
4. Sufism: Its Saints and Shrines, John A Subhan
5. Mystical dimensions of Islam, Annemarie Schimmel
6. Chakras: energy centers of transformation, Harish Johari, Destiny Books 2000
7. Exploring Chakras: Awaken Your Untapped Energy, Susan G. Shumsky, New Page Books 2003
8. Jainism: Short Essays on Jain Philosophy, Anonymous, Forgotten Books 2008
9. Jainism: through science: a collection of Gujarati-Hindi-English articles, Nandighoshavijayji (Muni.), Sri Mahavira Jaina Vidyalaya 1995
10. World Religions, Warren Matthews, Wadsworth Publishing Company 2002
11. The Golden Book of Jainism, Mahendra Kulasrestha Lotus Press 2006
12. The mirror of the self, Acharya Mahaprajya Jain Vishva Bharati Institute, 1995
- Dr. Intaj Malek
- Dr. Intaj Malek
