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Kam1825

Sufi version of the chakras

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Javanmard and tsingh will be able to correct me if i am wrong ut i think i have found the details for te sufi versions of the chakras that are spoken about in sikhism and hinduism. The details are as follow

 

Lataif-e-sitta

 

Drawing from Qur'anic verses, virtually all Sufis distinguish Lataif-e-Sitta ("the six subtleties"): Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa. These lataif (singular: latifa) designate various psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception. They are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Similar concepts in other belief systems include Chinese traditional or vedic chakras.

 

In general, sufic development involves the awakening in a certain order these spiritual centers of perception that lie dormant in every person. Each center is associated with a particular color and general area of the body, as well as oft times with a particular prophet, and varies from Order to Order. The help of a guide is considered necessary to help activate these centers. The activation of all these "centers" is part of the inner methodology of the sufi way or "Work". After undergoing this process, the dervish is said to reach a certain type of "completion" or becomes a Complete Man.

 

These six "organs" or faculties, and the purificative activities applied to them, contain the basic orthodox Sufi philosophy. The purification of elementary passionate nature (Tazkiya-I-Nafs), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (Tazkiya-I-Qalb) and become the receptacle of God's love (Ishq), illumination of the spirit (Tajjali-I-Ruh), fortified by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God's attributes (Dhikr), and completion of journey with purification of the last two faculties, Khafi and Akhfa. Through these "organs" or faculties the transformative results from their activation, the basic Sufi psychology is outlined and bears some resemblance to the schemata known as the kabbalah or to some the Indian chakra system.

 

Latifa-e-Nafsi

 

This is technically not a bonafide latifa but is recognized as a location, namely slightly below the navel. This "center" is not associated with any color.

 

The word nafs is usually translated as self or psyche. Its etymology is rooted in "breath" (similar to Biblical or Kabbalistic nefesh) and is common to virtually 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 (cf. German noun "Atem", breath, respiration) or Greek "pneuma" (as well as Latin "spiritus")-all equate the basic visible process of breathing with energizing principle that confers existence to an individual human being. 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. Synonyms for Nafs are devil, passion, greed, avarice, ego-centeredness etc. The central aim of the Sufi path is transformation of Nafs (technical term is "Tazkiya-I-Nafs"' or "purgation 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 maqams (maqams 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 Nafs-e-Ammara (commanding soul), Nafs-e-lawwama (self-accusing soul), and ends in Nafs-e-Mutma'inna (satisfied soul)-although some Sufis's final stage is, in their technical vocabulary, Nafs-I-Safiya wa Kamila (soul restful and perfected in God's presence). In essence, this is almost identical to Christian paradigm of "vita purgativa" and various stages the spiritual aspirant traverses in the journey towards God.

 

Latifa-e-Qalbi

 

The first real center is located in the left of Chest and is associated with the color yellow. In Latifa-e-Qalbi 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 Neoplatonism, 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. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God's love or Ishq.

 

Qalb and Nafs form the "Rooh-e-haivani" (Animal Soul). This part of the soul has the record of every activity of life. It is also termed as Joviya (Confluence).

 

Latifa-e-Ruhi

 

The second faculty is ruh, located in the right side of the chest and its color is red. After its activation the human gets acquainted with Alam-e-Aaraf (the place where man resides after death). This center is associated with the idea of "spirit."

 

Ruh or spirit is the second contender in the battle for human life. Again, opinions on Ruh differ among Sufis. Some deem it coeternal with God; others consider it a created entity. Be that as it may, Ruh is the plateau of consensus for the majority of Sufis, especially the early ones (before 11th/12th century C.E.). For those Sufis with Gnostic leanings (which can be found in Bektashi or Mevlevi orders), Ruh is a soul-spark, immortal entity and transegoic "true self", similar to the Christian concepts of "synteresis" or "Imago Dei", or Vedantist notion of "jiva", as well as Tibetan Buddhist "shes-pa", principle of consciousness and Taoist "shen" or spirit. But, the majority of the Sufis would consider this an unnecessarily extravagant speculation and would stick to the more orthodox notion of dormant spiritual faculty that needs to be worked upon by constant vigil and prayer in order to achieve the Tajliyya-I-Ruh, or Illumination of the spirit. Ironically, this spiritual faculty is frequently referred to in terms one encounters in connection with Nafs- "blind" life force or life current that needs to be purified by strict religious observances in order to achieve illumination.

Latifa-e-Sirri

 

The third faculty is Sirr, located in the solar plexus and is associated with the color white. It records the orders of Allah for the individual in similitude to that which is originally present in Loh-e-mehfooz (Preserved Scripturum). After its activation, human being gets acquainted with Aalam-e-Misal (The Allegorical realm - Reflection of knowledge of the preserved Scripturum.)This center is associated with consciousness.

 

Sirr, literally means "the secret". Emptying of the Sirr (Taqliyya-I-Sirr) is basically focusing 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 propensities.

 

Sirr and Rooh form "Rooh-e-Insani (Human soul) or Ayan. This part of the soul is inscribed with commands characterizing the life. It is also termed as Ayan. When a human being gets acquainted with it, he can witness the record and scheme of "all that exists", written on loh-e-mahfooz.

 

Latifa-e-Khafi

 

It is located in the middle of the forehead (between the eyes or third eye position) and is associated with black. It's the equivalent of Kitab-e-Marqoom (the written book).

 

The term Khafi means mysterious, arcane or Latent Subtlety. It represents intuition.

 

Latifa-e-Akhfa

 

The term Akhfa or ikhfa means most arcane, deeply mysterious or obscure Subtlety. Its location alternates between deep inside the brain and the center of the chest. The color of this center is green. It's the Nuqta-e-wahida (point of unity) in every human where the Tajalliat (Beatific visions) of Allah are directly revealed. It has got recorded information about the hidden knowledge of universe. By entering into this point, the human being enters the system of 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." (see "The Sufis" by Idries Shah).

 

Akhfa and khafa form "Rooh-e-azam" (the great soul), also called sabita. It is a bright ring of light in which all the information pertaining to the unseen and seen cosmos are 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). The knowledge of Incumbent means that knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy an affinity and correlation. The Knowledge of Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum).

 

First Descent is that state when God exhibited the program present in His Mind as He Willed. The creative formulae of the cosmos are the secrets of the First Descent. 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; The Firmly Affixed Inscription. 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 manages to have the acquaintance of these two subtleties, can observe these eleven thousand Beatific Visions. It will not be out of place to remind that these two subtleties of akhfa and khafi are found in every human being irrespective of the fact that who he is, what he is or to where does he belong.

 

It is important to mention that "Great Soul", "Human Soul", and "Animal Soul" are actually "levels of functioning" of the same soul and not three different souls. These three parts of soul are like three rings of light infused in one another and are collectively called the soul, the indivisible entity, Lord's edict of simply the man. Man gets acquainted with them one by one by Muraqaba ( Sufi Meditation), Dhikr (Remembrance of God) and purification of one's psyche/life from negative thinking patterns (fear, depression), negative emotions (hate, contempt, anger, lust) and negative practices (hurting others psychologically or physically). Loving God and loving/helping every human being irrespective of his race, religion or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis.

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Guest Javanmard   
Guest Javanmard

Dear Kam1825 could you please indicate your source please. I'll tell you why when you do. Thank you.

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Guest   
Guest

amazing post kam veer ji,

on a side note: as kam veer ji was asking, if you or tsingh can confirm this article to be credible?

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Guest Javanmard   
Guest Javanmard

The source is Naqshbandi, the same order that persecuted the Gurus. It's the only order that doesn't go back to Imam Ali (as). It goes back to Abu Bakr (la) and it has no breathing techniques. I wouldn't trust the man who stormed Lady Fatimah's house and let Omar (la) beat her until she miscarried and died two weeks later! What do they know about spirituality. Their place in hell is lower than Shaytan indeed!!!

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The source is Naqshbandi, the same order that persecuted the Gurus. It's the only order that doesn't go back to Imam Ali (as). It goes back to Abu Bakr (la) and it has no breathing techniques. I wouldn't trust the man who stormed Lady Fatimah's house and let Omar (la) beat her until she miscarried and died two weeks later! What do they know about spirituality. Their place in hell is lower than Shaytan indeed!!!

Wasn't it Omar that killed Fatima's child not Abu Bakr? And he didn't beat Fatima to death. When Omar was storming the door, Fatima was in front of the door which hit her as it was opening. That is what killed her.

Correct me if i'm wrong though...

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Guest Javanmard   
Guest Javanmard

Singh47 wrote:

Wasn't it Omar that killed Fatima's child not Abu Bakr? And he didn't beat Fatima to death. When Omar was storming the door, Fatima was in front of the door which hit her as it was opening. That is what killed her

If you re-read my post you'll notice that I don't say that Abu Bakr (la) killed Lady Fatimah (as) but that he was the man:

who stormed Lady Fatimah's house and let Omar (la) beat her until she miscarried and died two weeks later!

Abu Bakr, Omar, Uthman, Khalid ibn Walid and the criminal tribe they gathered in order to enact their coup d'état were all accomplises in the same crime. Lady Fatimah (as) died two weeks after she had been beaten by Omar (la).Omar stormed the door in, the nail of the door entered her chest from which she was bleeding. After that he started slapping her and even used a whip. This is recorded in his letter to Muawiah (la). She then miscarried her unborn child, Mohsin and two week laters she died. In order not sadden Imam Ali (as) she had made him promise not to cry for her. But when he washed her body for her burial he noticed a broken rib that she didn't mention to him. Moved by this Imam Ali (as) cried...

Before all that Abu Bakr had STOLEN the property of Fadak from Lady Fatimah (as) even though it was part of her inheritance. She protested by giving a very famous and moving sermon in the mosque of Medina in protest against this theft. Abu Bakr knew that if he conceeded Fadak to her he would have to conceed the khilafat to him.

On another interesting note it is worth mentioning that Abu Bakr's own son, Muhammad ibn Abu Bakr, deserted his father and joined the ranks of Imam Ali (as). When the son of the so-called 1st calif leaves his father, I wonder what this might mean...

But in any case Singh47 it's good you asked in order to clear up misunderstandings.

oh and I forgot...bar omar laanat beshumar!!!

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Guest Javanmard   
Guest Javanmard

Imam Ali (as) talks about the heart center a lot. But I have also been told of initiations among Shi'a Sufis and (surprise surprise) high ranking ullema using higher chakras. They repeat a certain du'a and touch the space between the eyebrows, the heart or the back of the neck in order to open subtle energies. Iranian intellectual Daryush Shayegan, now living in Paris, narrates how he had questions about the different levels of the universe and asked about them to this teacher, Agha Tabatabai (as), the great mystical scholar. The old man stood up and touched Shayegan's heart and started describing these levels. Shayegan says:

"The walls vanished as well as the rest and I us both rising higher from level to level in the mystical universe. When he finished he took his hand off and everything was normal again!"

Agha Tabatabai also resurected a dead goat in front of thousands. A magician had killed it with magic but was unable to revive it. He said:" This is the difference between divine revelation and magic." He extended his hand and said:" In the name of God" and the goat was revived.

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The theme of the relationship between Yoga and Islamic spirituality has been studied by Dr.Carl Ernst (University of North Carolina). Some of his articles are available here:

http://www.unc.edu/~cernst/articles.htm

He is one of the most aclaimed authorities on the subject.

I think it will definetly help.

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BAZ    0

Gurfateh

Wahabis founder Al Wahab was influenced by indian immgrant in Arabia,who was Naqshbandi.And they arew realy forefathers of Wahabis.

My understand has always been that Wahabis and Naqshbandis really dont see eye to eye. I would even say that Wahabis consider them to be a "deviant sect" just for the fact that they are sufi.

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BAZ    0

Actually I just found and read through some sources on this matter of the "incident" regarding Bibi Fatimah and the whole Fadak affair. I guess Javanmard this looking at these events from a Shia perspective. There is also a Sunni perpective which doesnt accept many of the accusations leveled against Abu Bakr and Umar and it can be found in the following 2 links if anyone cares to read through it:

http://en.wikipedia.org/wiki/Fadak

and

http://www.alinaam.org.za/library/dbeliefs/slegend_umar.htm

(got this link from the previous Wikipedia link although some of what is in the other sections of the website sounds like a bit of baqwaas but hey u cant throw the baby out with the bathwater hunna)

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A lot of what sufi  islam is a mix of bhudist and vedanta it's clearly obvious the chakra all come from Hinduism and the Muslims or sufi ppl have just renamed them blatant plagarism the quran doesn't talk about chakra or energy centres it's all bloody lies. 

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1 hour ago, Guest said:

A lot of what sufi  islam is a mix of bhudist and vedanta it's clearly obvious the chakra all come from Hinduism and the Muslims or sufi ppl have just renamed them blatant plagarism the quran doesn't talk about chakra or energy centres it's all bloody lies. 

 

Ermm or It could be that all paths  leads to the same truth or aspects of truth where there are more similarities than differences. 

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On 4/1/2016 at 6:26 PM, N30 S!NGH said:

 

Ermm or It could be that all paths  leads to the same truth or aspects of truth where there are more similarities than differences. 

can you please give quranic sources for these lataifs.  much appreciated.  

 

 

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Guest Answare   
Guest Answare

You write disrespectful stuff about abu bakir ,omar and other sahaba, you have written  a lot of lies ,listen to me your religion Shia have nothing with islam to do.keep you away from sufism,it has nothing with Shia to do .you make me sick 

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