Lataif-e-Sitta

The Laṭāʾif are special organs of psycho-physiological functioning in Sufi spirituality.
Depending on context, the Laṭāʾif are also understood to be the experiential qualities or forms of those functions. or Laṭā’if.
The Arabic word Laṭīfa 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 or Qalb.
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.

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 sometimes understand aspects of Laṭā’if theory and practice according to how the Laṭāʾif have been uniquely revealed to them.
In general, there are at least three major historical understandings of the Laṭāʾif:

The Kubrāwī order, exemplified by Ala ud-Daula Simnani, views the Laṭāʾif as potential psychospiritual organs/capacities that can be realized as progressive stages in those undergoing spiritual development;
The Mujaddidīyya branch of the Naqshbandi order, exemplified by Ahmad Sirhindi, views the Laṭāʾif as psychospiritual organs/capacities that are potential receptors of Divine energy when activated in those undergoing spiritual development;
The Punjab tradition within the Naqshbandi order, exemplified by Idries Shah, 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.
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 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 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 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 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 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 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 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'' (Mujaddidīyya) (17th century)

According to the view of the Mujaddidīyya 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
Ruḥ
Sirr
Khafi
Ikhfa

In this understanding, the Laṭāʾif all have their physical association in the chest and so are said to be “of the Heart” or Qalb.

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
Ruḥ
Sirr
Khafi
Ikhfa

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''

Laṭīfa	Sufi Tradition	Color Association	Physical Association	Note
Qalb	Kubrawi	Red		Kubrawi:
Qalb	Naqshbandi	Yellow	below left breast	Mujaddidiyya:
Qalb	Naqshbandi	Red	below left breast	Awaisi:
Qalb	Naqshbandi	Yellow	left side of body	Punjab:
Qalb	Chishti	Red	left breast
Qalb	Inayati	Red	left breast	Inayati:
Qalb	Khwajagan	Red	left breast	Khwajagan:
Qalb	Burhaniyya	Yellow	below left breast	Burhaniyya:
Qalb	Azeemia		left breast	Azeemia:

Ruḥ	Kubrawi	Yellow
Ruḥ	Naqshbandi	Red	below right breast
Ruḥ	Naqshbandi	Yellow	below right breast
Ruḥ	Naqshbandi	Red	right side of body
Ruḥ	Chishti	Green	center of chest
Ruḥ	Inayati	White	right breast
Ruḥ	Khwajagan	Yellow	right breast
Ruḥ	Burhaniyya	Red	below right breast
Ruḥ	Azeemia		right breast

Sirr	Kubrawi	White
Sirr	Naqshbandi	White	above left breast
Sirr	Naqshbandi	Blue	above left breast
Sirr	Naqshbandi	White	solar plexus
Sirr	Chishti	White	right breast
Sirr	Inayati	Green	center of chest
Sirr	Khwajagan	White	left breast
Sirr	Burhaniyya	Green	center of chest
Sirr	Azeemia		center of chest

Khafi	Kubrawi	Black/Green
Khafi	Naqshbandi	Black	above right breast
Khafi	Naqshbandi	White	above right breast
Khafi	Naqshbandi	Black	forehead
Khafi	Chishti	Indigo	forehead
Khafi	Inayati	Indigo	forehead
Khafi	Khwajagan	Green	right breast
Khafi	Burhaniyya	White	forehead
Khafi	Azeemia		forehead

Ikhfa	Naqshbandi	Green	sternum	-
Ikhfa	Naqshbandi	Green	sternum
Ikhfa	Naqshbandi	Green	center of chest
Ikhfa	Chisti	Black	top of head
Ikhfa	Inayati	Black	top of head
Ikhfa	Khwajagan	White	center of chest
Ikhfa	Burhaniyya	Black	top of head
Ikhfa	Azeemia		top of head



Nafs	Kubrawi	Blue		see "Disambiguation: Nafs or Laṭīfa"
Nafs	Chishti	Yellow	below navel	"
Nafs	Inayati	Yellow	below navel	"
Nafs	Khwajagan	Blue	forehead	"
Nafs	Naqshbandi	colorless	forehead	"
Nafs	Azeemia		below navel	"

Qalab	Kubrawi	Gray		see "Disambiguation: Qalab or Sultan al-Azkar"
Qalab	Chishti	Gray	floor of pelvis	"
Qalab	Naqshbandi	colorless	entire body	"

Haqq	Kubrawi	Green
Ana		White	center of chest	also known as "Ana'iya"
Ana	Junaidiyya	colorless	forehead

Lataif-e-Sitta

Different understandings of the ''Laṭāʾif''

Kubrāwī ''Laṭā’if'' (13th century)

Naqshbandi ''Laṭāʾif'' (Mujaddidīyya) (17th century)

Naqshbandi ''Laṭāʾif'' (Punjab tradition) (20th century)

Comparison of understandings of the ''Laṭāʾif''