Glimpses of Tazia: A Cultural, Mythological & Religious Context

A significant part of the Muharram celebrations for Muslims as well as non-Muslims, Tazia occupies a pivotal position in Indian subcontinent. It is an insignia or replica of the shrine of Imam Hussain (a.s.), the grandson of Prophet Muhammad ﷺ. Tazias are carved out from various stuffs of wood, bamboo, papers, plastics and tinsels.

Tazias are generally taken out in procession on the night of the 9th day of Muharram and are buried on the night of the 10th day of Muharram in commemoration of Imam Husain martyred in AD 680. The 10th Day of Muharram is called the Day of Ashura (عاشوراء) as Imam Husain was martyred on this day along with his companions and kith and kin in the battle of Karbala fought against the army of Yazid the then tyrant potentate of Syria. Tazia the replica of the mausoleum of Imam Husain is brought with immense care, and reverence by both and placed in Imambara. The huge Tazias are permanently kept in the azakhana or Imambaras a sacred and secluded place reserved especially for Tazias. When Tazias are brought into the azakhanas or unveiled of the sacred shroud, the atmosphere is filled with pious melancholy, sadness and mourning. Etymologically, the word ‘Tazia’ is derived from the Arabic word ‘aza’ which means remembering the dead with reverence and consoling the kith and kin of the deceased, but it is now only used to commemorate the martyrs of Karbala Imam Husain and his acolytes including his family members.

Cultural, Mythological & Religious Context of Tazia:

Tazia as a kind of passion play is an all-embracing autochthonous form considered as the national form of Iranian theatre having universal influence on the Iranian dramatic art. It has its roots in the Zoroastrian mythologies of Mithraism and Sug-e-Siavush (Mourning for Siavush a mythic innocent Prince brutally killed by his father-in-law). The Tazia ritual originated in Iran in the late 17th century.

Tazia, is a form of traditional, religious Persian theatre in which the drama is conveyed through music, narration, prose and singing of threnodies. It is sometimes referred to as "condolence theater".  Though seems weird, it is very ancient practice prevalent in Iranian culture where acts of self-laceration or self-mutilation during mourning ceremonies, especially those held in honor of a god-like hero or a blameless youth are found. On the 10^th day of Muharram, the Shia Muslims especially of Iran and India come out in processions flagellating themselves with sharp razors and fists of hands beating their chests as a mark of reverence to Imam Husain. The pageantry performed like opera in the streets, acts as catharsis on the psyche of the Muslims. The saga of martyrs of Karbala is recited and their tales of woes, agonies and pangs are created live in the Imambaras by Shia Muslims.

Image: Siyavash is Pulled from His Bed and Killed 

The Religious context:

For Shia Muslims the month of Muharram and Tazia are interwoven in their life to such an extent that it has become a synonym of religion. Religion without Muharram and Tazia is beyond imagination of a Shia Muslim.

It is believed that Mongol king Tamerlane, introduced the practice of Tazia somewhere in fourteenth century. The tale tells that Taimur was on a conquest in India, he used a replica of Imam Husain's mausoleum to mourn the martyrdom of Imam Husain. Parading round the facsimile of Imam Husain’s shrine, he used to pay homage to the great martyrs of Karbala. Slowly this practice became the ritual of the people which later ingrained in the hearts and minds of the people especially Shia Muslims as inseparable part of religious rites. In this way Tazia became the religious practice in India for commemorating the death of Imam Husain and the 72 innocents in the battle of Karbala.

Apart from this version of the story that Taimur introduced and popularized Tazia in Indian subcontinent, some historians extend credit to Mughal king Humayun. The similar versions of popularizing veneration of Tazia are attributed to the Nawabs of Awadh and Lucknow who lavishly contributed for building Imambaras in Lucknow. In the time of Nawab Asif-ud-Daula, the Tazia reached to their magnificent zenith because it is said that the nawab and his advisors used to visit common people’s houses to pay homage to their Tazia and offer large sums of money for their making and maintenance.

Whatever the glory of Tazia was in the past, the glory still remains in the present also and shall remain till the sands of life shall run. The Tazia, now are not merely a passion play or an opera being played in the streets and on the roads, it is a spiritual journey having its esoteric connotations. The beauty of colourful shrines not the exact replica of the tomb or the mausoleum of Imam Husain does attract not only Shias and Sunnis but it also attracts people of all sects.

(Image Credit: Siyavash is Pulled from His Bed and Killed Shahnama, Sultanate of Delhi, 1450 Master of the Jainesque Shahnama. Date: ca. 1425–50 Culture: India, possibly Malwa. Medium:Master of the Jainesque Shahnama.Public Domain image Wikipedia)

Thwarting Anger by simple tricks

क्रोधाद्भवति संमोह: संमोहात्स्मृतिविभ्रम:। 

स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

The horrors of Anger are depicted in the aphorism of Srimad Bhagvad Geeta, as Anger creates an intoxicating effect on mind which destroys memory leading to perdition of intelligence and wisdom which annihilate everything ultimately.

While treating or dealing with issues related to anger, many suggestions can be made for strategic management of anger. Each suggestion aims at helping the individual to come out of anger related issues. It definitely helps to those who are hot tempered and are easily excited. Irritability flows in their veins like blood flows in their veins.

It is quite understandable that anger arise normally in response to situations which are upsetting. Sometimes it touches its zenith culminating into violence. When a person encounters with sporadic fits of anger and recklessness, it rings an alarm of prompt treatment. Anger management strategies are devised to help an individual to come out of the horrors of anger and it helps an individual return to a healthy, normal life full of vigour and vitality.

There is a film named, “A Baby’s Day Out” likewise taking a time-out is powerful trick to manage anger. Keeping one away from a situation or pushing away a person from irritating situation is time-out trick. It is not a herculean task. It is very simple to practise. It only requires an angry person a simple ride in the car or walking out to a garden. Playing any sports or going out in a garden or strolling on a beach will burn the anger inciting energy within an individual without any outside help from others. It not only saves reputation but also saves time and energy of others who otherwise stroll to calm you down. There are other suggestions for time out which includes reading, listening to music or simply sitting silently all alone in secluded place preferably under the verdant trees on the lap of ley. Each of these strategies are healthy management to contain anger.

A second trick for a healthy anger management is, possessing up to the anger. It is quite clear that anger is the product of an irritating situation or a conflict with another person, but the owner of the anger is the troubled person. A troubled person is the sole king of anger and none suffers except the owner of the diadem of anger, so the medicine to control or remove the malady lies with the sole king. He alone can learn these simple tricks and thwart the enemy.

When anyone becomes mad and distraught, he is required to reveal the reasons that led to angriness whatever they be fear, frustration, hurt, sadness, confusion, jealousy or anything else.

A third trick for managing anger is to look back on those situations which upset an individual and try to alter the situations which were responsible to arouse anger or wildness. It lies within the person to learn how to avoid such incidents which cause rage. Even any such untoward incident takes place, the individual must try to cope up with the same very calmly without being hyperresponsive and succumbing to the same.

A fourth suggestion regarding healthy management tricks is to face the situation or person. Talk to the person or people concerned, peacefully, to try to dig out the root cause of the problem. The angry individual will surely discover that the whole thing was a medley, of misunderstanding. The individual might also try asking the person or people in the situation to think about their behavior and perhaps even change it. It may be surprising what people would be willing to do to help the person who is attempting to deal with their problems with anger. Hopefully everything will work out for the best. Sometimes a person must simply accept the situations and people they cannot change and either deal with it or walk away.

Learning healthy anger management tricks should be applied by those with anger problems. There are many books published regarding anger and anger management. There is also a treasure of information available within the pages of the books for those who are attempting to deal with their anger by learning healthy anger management strategies but the above are simple five tricks that deal with how to cope up with anger.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

VEGETARIANISM IN THE RELIGIONS OF THE WORLD

Vegetarianism and non-vegetarianism these are the burning issues of the religions of the world. One should ask a question to oneself why we should kill other animals for our survival. Man is not merely an animal or a beast. Man is a social animal having intelligence and rationality, which other animals do not have. These qualities of intelligence and sense of rationality is a god gift and since God has given man the power to judge what is right and what is wrong, man should act or judge accordingly. Before killing animals for our food we must apply the intelligence, and judge as God has ordained for us to do so. Whatever religion or sect we are following, whatever sect of which we are adherents to, we must act rationally and must not forget god’s bounties bestowed upon us as intelligence and rationality. For food, we must not kill other animals. They have also equal rights to live.

Vegetarianism in the religions of the world.

I would like to begin with Semitic Religions and first of all I shall begin with Judaism.

Judaism:

Judaism is the mother of all Semitic religions, i.e Judaism, Islam and Christianity. These three religions are also called Abrahamic religions, as Abraham is the founding father of all these religions.

I would like to begin with a quotation from Exodus;

“You who have compassion for a lamb

Shall be the shepherd of my people Israel”

Unfortunately, today Orthodox Judaism does not generally teach that vegetarianism is a scriptural principle. Of course, the scriptures do inform us that each generation of the Jews has a lesser understanding of the Torah than its predecessor. (Tractate Berakhot,20A Talmud Bavli)This is enough to account for modern Jews refusal of the vegetarian way of life. The first diet given by Torah is clearly vegetarian.

Genesis stresses ‘I have given you every herb bearing seed which is upon the face of the earth and every tree in which is the fruit of a tree giving seed: to you it shall be for food.’ In obedience to these instructions the people of Israel for three generations (from Adam to Noah) were frugivorous and vegetarian.

However, this adherence to God’s commandment was very short lived. By the time of Noah morality diminished considerably. Animal sacrifice started, animal’s skin was used for clothing and human beings began to murder one another. (GENESIS 4:8)It was during this period of falling into sin as the Bible describes it that God gave concessions for eating flesh food. From then onward meat eating became rampant, After the great flood that had destroyed all vegetation, God issued a temporary sanction to eat meat.(Genesis 9:4)There after God again instituted a vegetarian diet. When people of Israel left Egypt God provided manna a non-flesh food meant to sustain during arduous journey. Meat eating by now has thoroughly become ingrained and wide spread among the Jews.

Mankind was given dominion over all creatures (Genesis 1:26) and many adherents of Judeo-Christian tradition refer to this dominion in an attempt to rationalize the killings and eating of animal flesh. Dr. Richard Schwartz says in his Judaism and Vegetarianism

Dominion does not mean that we have the right to conquer and exploit animals. Immediately after God gave dominion over animals, he prohibited their use for food. Dominion means guardianship or being co-worker with God in taking care of and improving the world. (Genesis1:26 and 1:29) The Talmud interprets dominion as the privilege of using animals for labour only.

Rabbi Kook states that dominion does not mean to govern cruelly for our personal selfish ends with stubborn heart.

Rabbi Hirsch says that people have not been given right to have other animals subservient to them. He also states that the earth and its creatures may have other relationship of which we are ignorant, in which they serve their own purpose. Thus, there is divine control over all and neither Judaism nor any other religion has unlimited rights to use, misuse or even kill other animals.

The dietary regulations of Judaism:

It is interesting to note that all dietary laws of Judaism apply to flesh food only. All fruits, vegetables, grains, cereals and even dairy products are KOSHER. Only meat must be prepared in a special way. This is because Judaism stresses to minimize meat eating. Meat is not for consumption. It is a compromise in a dire need.

Jewish dietary law ‘kushrut’ says that first of all eating meat itself is a sort of compromise. Man, ideally should not eat meat. Further the Jewish laws prescribe a long and tiresome almost difficult procedure to slaughter animal. If such procedure is not strictly followed the slain meat becomes impure and it is not ‘kosher’ (permissible). This is an indirect restriction on slaughtering and meat eating.

 Christianity:

Take care not to destroy god’s work

for the sake of something to eat (Romans 14:20)

The New Testament focuses exclusively upon Jesus but little is known about his diet. There were however many early Christians who did support vegetarianism. They are St. Benedict, Clement, Eusebius, Cyprian, and John Wesley to name a few. The Bible including the Old Testament has its origin in Judaism and by virtue of Torah’s declaration of vegetables as first food the vegetation becomes the food of Christianity also.

History relates that organized Christianity gradually moved away from its vegetarian roots. The early Christian fathers adhered to meatless regimen. More recently the Roman Catholic Church had ruled that practicing Catholics at least observe certain fast and abstain from meat eating on Fridays. This is a welcome step in the direction of meatless food society.

Islam:

The Islamic tradition holds that in Mecca, the birthplace of Mohammed, no creature be slaughtered and that perfect harmony exists between all living things. In fact, Muslim pilgrims approach Mecca wearing a shroud (ihram), and from the time they don this religious apparel, no killing is allowed: not even mosquitoes, lice, grasshoppers, or any other living creature. If a pilgrim sees an insect on the ground, he will gesture to stop his comrades from inadvertently stepping on it. Thus, while Islam is not generally viewed as a religion that endorses vegetarianism and kindness to animals, the Islamic tradition does have great deal to say about a person’s relationship to the animal world.

The Example of Prophet Mohammed (s.a.w):

Biographies of Prophet Mohammed include narrations that clearly depict his love for animals. And while one would be hard-pressed to find Muslims today who feel that their religion supports vegetarianism.

(Although there are certain sects that do), Mohammed’s teachings in this regard are clear. For instance, Margoliouth, one of Mohammed’s chief biographers, writes, ‘His humanity extended itself to the lower creation. He forbade the employment of towing birds as targets for marksmen and remonstrated with those who ill-treated their camels. When some of his followers had set fire to an anthill, he compelled them to extinguish it. Act of cruelty was swept away by him.’

Other biographers, such as Dr. M. Hafiz Syed, points out that Mohammed instructed those who eat meat to wash out their mouth before going for prayer. While it is certainly a Muslim custom to clean one’s mouth before going to prayer, many biographers say that only meat is emphasized in this connection and not any other food.

To a vegetarian Muslim, this would come as no surprise.

Why, it may be asked, did Mohammed allow meat eating at all?

One possible answer is that, because he based much of his teaching on the Old Testament. Mohammed employed the same concession for meat-eaters as God did in the scriptures and the same techniques of gradualism. Although total compassion and abstinence from killing were the ideal, Mohammed had to bring his followers to that platform slowly so as not to repel potential adherents.

Prophet Mohammed knew his people well. Before the advent of Islam, the people of Arabia embraced a plurality of gods, bigamy was the rule, if a baby girl was born the couple out of shame would bury her alive (Koran, surah 6, verse 140). Sexual relation between mothers and sons were so widespread that the Koran contained prohibition (Koran, surah4, verses 19-24). It was Mohammed’s mission to uplift his people, but he knew that radical change was doomed to fail. Like the great religious reformers before him, Mohammed considered the time, place and circumstances surrounding his mission. In fact, Mohammed openly admitted that he only taught men according to their mental capacities: ‘For if you speak all things to all men-some will not understand.’

In this regard, Mohammed said, ‘The teachings were sent in seven dialects; and in every one of its sentences there is an external and an internal meaning.... I received two kinds of knowledge: one of these I taught-but if I had taught them the other, it would have broken their throats.’ Although Islamic tradition and Arabic Linguists have long since developed an explanation for the peculiar expression broken their throats, many vegetarian Muslim have suggested that vegetarianism is implied with this phrase.

In fact, Mohammed could only have been in favour of vegetarianism, although he may have been unable to impose this philosophy on the majority. He always showed the greatest compassion-universal compassion, and he exhorted his followers to do the same. A touching example for Mohammed’s life show how far his empathy extended. Awaking from a nap one afternoon, he found a small, sick cat fast asleep on the edge of his cloak. The prophet cut off his garment so that the cat could sleep undisturbed. Such a man could never advocate the slaughter of innocent animals in the name of religion. In one popular tradition (Hadith) Mohammed is depicted as having rebuked his followers for not showing universal compassion.

But we do show compassion, they insisted, -to our wives, children and relatives. The prophet responded, It is not this to which I refer. I am speaking of universal mercy.

One advantage of Islam being a newer religion is that many specific facts regarding Mohammed’s diet and attitude towards animals are well remembered and preserved. The Prophet’s earliest biographers indicate that he preferred vegetarian foods, saying that he liked milk mixed with water, curd with butter or nuts and dates. His favourite fruits were pomegranates, grapes and figs. He was particularly fond of honey, often eating it mixed with vinegar, and he is quoted as saying that in a house where there is vinegar and honey, there will certainly be the blessings of the Lord.

 The Quran contains several references pertaining to vegetarianism, such as “Let man reflect on the food he eats, how we poured out rain abundantly and split earth and made fertile, and then we made the grains to grow and vines and reeds, olives and palms and gardens and pastures- an enjoyment for you and your cattle to delight in.” Ultimately Quran encourages Muslims to eat wholesome, healthful vegetarian food. Al-Ghazali (1058-111), one of Islam’s most brilliant philosophers, who wrote in his book, Ihya Ulum ul-din. Eating the meat of a cow causes disease (marz), its milk is health (safa), and its clarified butter (ghee) is medicine (dava). Compassionate eating leads to compassionate living.

The Holy Quran clearly evokes compassion and mercy toward animals, and although many Muslims never consider vegetarianism, certain sects, such as the Shi’ites, do have a core of vegetarian followers. Islamic mystics, such as the Sufis, also hold vegetarianism as high spiritual ideal.

The Sufi Tradition:

There is an ancient story about a woman Sufi, Saint, Hazarat Rabia Basri, who would regularly go to a particular mountain in the forest in order to meditate in perfect tranquility. When she would go, all the animals of the forest would come near to enjoy her good company. One day, another Sufi arrived. But as soon as he approached, all the animals ran away, as if in fear. Completely vexed, the Sufi inquired Rabia Basri, “Why do the animals run away?”

Rabia countered with another question: “What have you eaten today?” The Sufi confessed that he; had eaten an onion fried in some fat. The wise Sufi woman concluded, “You eat their fat! Why should they not flee from you? This famous Sufi tale is perhaps indicative of the Islamic mystical perspective on human-animal interrelations. Thousands of Sufis have advocated vegetarian food. Another great Sufi Mohammed Rahim Bawa Mohiyuddin in his monumental work ‘Come to the Secret Garden’ talks about love and compassion towards animals. The hunter learns compassion from a bird represents a clearly vegetarian tradition within Islamic mysticism.

Hinduism, Buddhism and Jainism:

Needless to say that the Indian religious traditions have always advocated vegetarianism, The Vedas do speak for sacrifice of different animals on different occasions, but popular modern Hinduism does not advocate animal sacrifice. The Hindu scriptures always speak about vegetarian way of life. Manusmruti says;

“having well considered the origin of flesh foods,

and the cruelty,

of fettering slaying corporeal body

let man entirely abstain from eating flesh”

 Manu Smriti 5.49

“By not killing any living being, one becomes fit for salvation” 

                                                                                    Manu Smriti 6.60

 “You must not use your God given body for killing God’s creatures, whether they are humans or animals” - Yajur Veda 12.32

As I have said earlier that Judaism is the mother of Semitic religions, there is nothing wrong if I say Hinduism is the mother of eastern religions especially Jainism and Buddhism.

No religion of the world has given such a high place to ahimsa as Jainism has. To talk about Mahavir Swami’s concept of Ahimsa I am too little man to utter a word. What Bhagwan Mahavir has taught is as much relevant today as it was in those days thousands of years ago. If we analyze scientifically, the concept of Ahimsa, we can say that Mahavir Swami proved in those days, what modern scientists are still fumbling. I would conclude by a verse from Upanishads:

कर्मणा मनसा वाचा, सर्वभूतेषु सर्वदा

अक्लेशजननम् प्रोक्तमहिंसात्वेन योगिभिः

 

 

This is an edited book by Dr. Yajneshwar Shastri, Dr. Intaj Malek and Dr. Sunanda Shastri. 

It contains  210 papers by various scholars who presented in the International Conference on World Peace held at Gujarat University Ahmedabad, India between December 2003 to January, 2004.

More than 500 scholars from the Universities of the World participated and presented their scholarly papers. This book is worth reading. 

Lataif, Chakras and Leshyas

‘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