• • • Lataif-e-sitta (: لطائف سته‎) or al-Laṭtaʾif as-Sitta (: اللطائف الستة‎), meaning ' The Six Subtleties', are psychospiritual 'organs' or, sometimes, faculties of sensory and suprasensory perception in psychology, and are explained here according to the usage amongst certain Sufi groups (key terms in this article are taken from the Urdu, rather than the original Arabic). These six subtleties are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Drawing from the, many Sufis distinguish,, Sirr,, Khafi, and Akhfa as the six laṭaʾif. Among Sufis spiritual development involves awakening centers of perception that lie dormant in every person. The help of a guide is considered necessary to help activate them in a certain order. Each center is associated with a particular color, a general area of the body, and often with a particular prophet.

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Activation of all these 'centers' is part of the inner methodology of the Sufi way or 'Work'. Purification of the elementary passionate nature ( tazkiyat an-nafs), cleansing the spiritual heart ( tazkiyat al-qalb), becoming a receptacle of divine love ( ishq), illumination of the spirit ( tajjali ar-ruh), emptying egocentric drives ( taqliyyat as-sirr) and remembering the divine attributes, often through repetition of the names of God, ( ) are a process by which the dervish is said to reach a certain type of 'completion' in the opening of the last two faculties, khafi and akhfa. This section does not any. Unsourced material may be challenged and. (October 2016) () According to some, this latifa is located slightly below the navel, and is yellow, for others, it is between the eyebrows and is blue. The word nafs is usually translated as self or psyche.

Wondershare Ppt2video Pro Full Crackle on this page. Its etymology is rooted in 'breath' (similar to or nefesh) and is common to virtually all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. Some Sufis consider under the term 'Nafs' the entirety of psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Quranic-based Sufis are of the opinion that Nafs is a 'lower', egotistical and passionate human nature which, along with Tab (literally, physical nature), comprises vegetative and animal aspects of human life.

Ego may be assumed as an equivalent for Nafs in modern psychology. The central aim of the Sufi path is transformation of Nafs (technical term is tazkīyyat an-nafs or 'purging of the soul') from its deplorable state of ego-centredness through various psycho-spiritual stages to the purity and submission to the will of God. Although the majority of the Sufi orders have adopted convenient 7 maqāms (maqāms are permanent stages on the voyage towards spiritual transformation), and some still operate with 3 stages, the picture is clear: the Sufi's journey begins with an-nafs al-ʾammārah (commanding soul), an-nafs al-lawwāmah (self-accusing soul), and ends in an-nafs al-mutṭmaʾinnah (satisfied soul) - although some Sufis's final stage is, in their technical vocabulary, an-nafs aṣ-ṣāfīyah wa-al-kāmilah (soul restful and perfected). In essence, this is almost identical to Christian paradigm of 'vita purgativa' and various stages the spiritual aspirant traverses in the journey towards God [ ]. Main article: According to some [ ], this latifa is located in the left of Chest and is yellow, for others it is red.

In it man witnesses his deeds. By awakening it man also gets the knowledge of the realm of Jins. The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision. Others consider it the gate of Ishq or Divine love.

Yet, for the majority, it is the battleground of two warring armies: those of Nafs and Ruh or spirit. Here, one again encounters terminological confusion: for the Sufis influenced by, a 'higher' part of Nafs is equated to the Aql or intellect (called Nafs-I-Natiqa) or 'rational soul' and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage.