The Laṭāʾif (Arabic: اللطائف) are subtle organs of spiritual and psycho-physiological functioning in Sufi psychology. Depending on context, the Laṭāʾif (plural) are also understood to be the experiential qualities or forms of those functions. (See "Disambiguation: Laṭā’if (organs) or Laṭā’if (experiences)"). The Arabic word Laṭīfa (singular) means “subtlety” and the phrase Laṭā’if-e-sitta means “six subtleties”, although the number of Laṭāʾif can differ depending on the specific Sufi tradition. The Laṭāʾif are viewed as aspects of Man's spiritual “Organ of Evolution”, known as Qalb (Heart) (See "Disambiguation: Qalb (Heart) or Qalb (Laṭīfa)"). Explicit realization of the Laṭāʾif in Qalb is considered by some Sufi orders—especially the Naqshbandi—to be a central part of the comprehensive spiritual development that produces the Sufi ideal of a Complete Human Being (Al-Insān al-Kāmil).
Different understandings of the Laṭāʾif Not all Sufi orders teach about the Laṭā’if. Of those which do, descriptions and understandings can differ depending on the specific Sufi lineage and exponent representing it. In addition, individual Sufi teachers (see Sheikh (Sufism)) sometimes understand aspects of Laṭā’if theory and practice according to how the Laṭāʾif have been uniquely revealed to them. In general, however, there are three major historical understandings of the Laṭāʾif:
(13th century) The Kubrāwī order, exemplified by Ala ud-Daula Simnani (1261–1336), views the Laṭāʾif as potential psychospiritual organs/capacities that can be realized as progressive stages in those undergoing spiritual development; (17th century) The Mujaddidī branch of the Naqshbandi order, exemplified by Ahmad Sirhindi (1564–1624), views the Laṭāʾif as psychospiritual organs/capacities that are potential receptors of Divine energy when activated in those undergoing spiritual development; (20th century) The Punjab tradition within the Naqshbandi order, exemplified by Idries Shah (1924–1996), views the Laṭāʾif as actual human psycho-physiological organs/capacities that are implicit in everyday life and made explicit in those undergoing spiritual development.
Kubrāwī Laṭā’if (13th century) According to the view of the Kubrawi Order there are seven Laṭā’if. They are understood cosmologically as “descending” levels through which reality is created and structured. In the process of spiritual development, the Sufi student is understood to “ascend” back through these levels progressively (see ontological Arcs of Descent and Ascent in Sufism). The attainment of each level is associated with the activation/realization of a corresponding spiritual organ/capacity, interpreted symbolically through Islamic cosmology and the prophets and messengers in Islam. In ascending order they are:
Qalab (associated with an experience of the color gray) represents the acquisition of a new organ, an embryonic subtle body. It is understood symbolically as “the Adam of one’s being”, since Adam was the first human being. Nafs (color blue) is an organ that corresponds to the animal soul and is a testing ground for struggle with desires and passions. It is understood symbolically as “the Noah of one’s being”, since Noah faced the same situation in dealing with the hostility of his people. Qalb (color red) is the organ that will develop to become the True Ego, the real personal individuality. It is understood symbolically as “the Abraham of one’s being”, since the prophet Abraham historically represents the establishment of real religion. Sirr (color white) is an organ of superconsciousness. It is understood symbolically as “the Moses of one’s being”, since the prophet Moses participated in spiritual communication with God through this consciousness. Ruḥ (color yellow) is an organ through which an individual becomes capable of acting as vice-regent of God. It is understood symbolically as “the David of one’s being”, since the prophet David fulfilled that role. Khafī (color black) is the subtle organ that receives spiritual inspiration. It is understood symbolically as “the Jesus of one’s being’, since the prophet Jesus was characteristic of such inspiration. Ḥaqq (color green) is the subtle organ that is the final achievement of spiritual development: the True Ego. It is understood symbolically as “the Muḥammad of one’s being”, since Muḥammad was the final prophet.
Naqshbandi Laṭāʾif (Mujaddidī) (17th century) According to the view of the Mujaddidī branch of the Naqshbandi order there are five Laṭāʾif. The reception of each Laṭīfa’s “spiritual energy” from its corresponding cosmic realm is interpreted symbolically through the prophets and messengers in Islam, similar to the interpretation of the Kubrawi order:
Qalb (color yellow; located below left breast) (Adam) Ruḥ (color red; located below right breast) (Abraham/Noah) Sirr (color white; located above left breast) (Moses) Khafi (color black; located above right breast) (Jesus) Ikhfa (color green; located at sternum) (Muḥammad) In this understanding, the Laṭāʾif all have their physical association in the chest and so are said to be “of the Heart” (Qalb, the potential human “Organ of Evolution”—see "Disambiguation: Qalb (Heart) or Qalb (Laṭīfa)").
Naqshbandi Laṭāʾif (Punjab tradition) (20th century) According to the Punjab tradition within the Naqshbandi order, which emphasizes modern-day psychological aspects of Sufism, there are five Laṭāʾif:
Qalb (color yellow; experienced in left side of the body) Ruḥ (color red; experienced in right side of the body) Sirr (color white; experienced in solar plexus) Khafi (color black; experienced in forehead) Ikhfa (color green; experienced in center of chest) In this tradition the Laṭāʾif are understood to be spiritual organs/capacities that also underlie ordinary forms of human psycho-physiological functioning.
Comparison of understandings of the Laṭāʾif
Spiritual development and the Laṭāʾif For Sufi traditions that teach the Laṭāʾif, spiritual development is undertaken on two dimensions:
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