Sufi Work with the Subtle Body

SUFI SPIRITUAL TECHNOLOGY 

Question:

“Please give me a comprehensive rundown on the theory, practice, and technology of the Sufi approach to working with the subtle body. Please include the role and methodology of the teacher and also the nature of and path to the overall goal: the Divine.”

Gemini:

Of course. This is a profound and fascinating area, as Sufism, the mystical dimension of Islam, possesses a rich and detailed understanding of the subtle body, its purification, and its role in the spiritual journey to the Divine.

While the terminology differs, there are striking parallels with the Eastern systems we've discussed. The Sufi approach is meticulously structured, highly experiential, and deeply rooted in the guidance of a spiritual master.

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The Sufi Approach to the Subtle Body: Laṭāʾif-e Sittah

The core of the Sufi subtle body system, particularly in Naqshbandi and some Chishtī orders, is the doctrine of the "Six Subtleties" or "Six Subtlety Centers" (Laṭāʾif-e Sittah). These Laṭāʾif are spiritual organs or centers of subtle perception, analogous to chakras, but rooted in Islamic philosophical and mystical psychology. They are considered parts of the "subtle human body" (jism laṭīf) or "spiritual body."

Theory: Nature of the Laṭāʾif

1. Not Physical: The Laṭāʾif are not physical organs, nor are they anatomical points. They are points of subtle consciousness or spiritual faculties located within the physical body, but belonging to the spiritual dimension.

2. Layers of Being: They represent progressive layers of spiritual consciousness, from the coarser animal soul to the purest divine essence. Each Laṭīfa is associated with specific spiritual qualities, levels of consciousness, and even prophets.

3. Obscuration: In the ordinary human, these Laṭāʾif are generally dormant, covered by the veils of ego (nafs), heedlessness, and worldly attachments. They are "darkened" or "asleep."

4. Divine Origin: Each Laṭīfa is believed to be connected to a divine attribute (sifat) or name (ism), and its purification involves aligning it with its divine source.

The Six Laṭāʾif (from lowest/coarsest to highest/subtlest):

1. Qalb (Heart):

   • Location: Usually two finger-widths below the left nipple.

   • Nature: The spiritual heart. The seat of intuition, divine love, spiritual perception.¹ It is often described as the "throne of God" within man.

   • Obscuration: Dominated by heedlessness, doubt, and spiritual blindness.

   • Purification: Awakens faith (īmān), Islam (submission), humility, and connection to the Divine Beloved.

2. Rūḥ (Spirit):

   • Location: Two finger-widths below the right nipple.

   • Nature: The spirit, often associated with the individual's spiritual essence and connection to the prophetic lineage (specifically, Abraham).

   • Obscuration: Covered by egoism and self-centeredness.

   • Purification: Cultivates spiritual insight, contentment, generosity, and inner peace.

3. Sirr (Secret):

   • Location: Two finger-widths above the left nipple (sometimes between the heart and spirit).

   • Nature: The deepest secret of the self, the seat of contemplation and esoteric knowledge.

   • Obscuration: Covered by lust and selfish desires.

   • Purification: Awakens mystical insight, profound peace, and inner purity.

4. Khafi (Hidden):

   • Location: Two finger-widths above the right nipple.

   • Nature: The most subtle aspect of the spirit, connected to divine mysteries and transcendence.

   • Obscuration: Covered by stinginess and greed.

   • Purification: Cultivates deep spiritual perception, witnessing divine light, and experiencing awe.

5. Akhfā (Most Hidden / Arcanum):

   • Location: In the center of the forehead (between the eyebrows) or sometimes at the very top of the head.

   • Nature: The point of absolute unity with the Divine, the ultimate secret. It is the abode of pure oneness (tawhīd).

   • Obscuration: Covered by attachment to anything other than God.

   • Purification: Leads to direct vision of the Divine, annihilation of the self (fanā'), and subsistence in God (baqā').

6. Nafs (Lower Self / Ego):

   • Location: Often at the navel or below the navel.

   • Nature: The seat of desires, passions, ego, and animalistic tendencies.² It is the source of all veils.

   • Obscuration: Dominated by pride, anger, gluttony, lust, etc.

   • Purification: This Laṭīfa is unique in that it's not "activated" but rather purified and subdued. Its purification is a continuous struggle (jihād al-akbar, the greater jihad) to transform its negative qualities into virtuous ones. It transitions through various stages from Nafs al-Ammarah (commanding evil) to Nafs al-Mutma'innah (at peace).

Practice: The Methodology of Awakening the Laṭāʾif

The primary method for awakening and purifying the Laṭāʾif is Dhikr (remembrance of God), especially Dhikr-e Khafī (silent Dhikr).

1. Dhikr: This involves the rhythmic, continuous recitation of specific Divine Names (e.g., "Allah," "Hu") or the Islamic creed ("Lā ilāha illā Allāh" - There is no god but God) with deep concentration.³

2. Focus on the Laṭīfa: The practitioner focuses their attention and the energy of the Dhikr on the specific location of each Laṭīfa, starting with the Qalb.

3. Breath and Rhythm: The Dhikr is often synchronized with the breath, creating a powerful internal vibration.⁴

4. Guidance: The order and specific techniques are always taught and supervised by a qualified teacher (Murshid).

5. Progressive Purification: The awakening process is sequential. As each Laṭīfa is purified, it starts to "glow" or become active, bringing forth its associated spiritual qualities and levels of awareness. The "light" of the awakened Laṭīfa is believed to transfer to the next, subtler center, initiating its purification.

Role and Methodology of the Teacher (Murshid)

The Murshid (spiritual guide or master) is absolutely indispensable in Sufism, particularly in working with the Laṭāʾif.⁵

1. Initiation (Bay'ah): The journey begins with formal initiation by the Murshid, who takes responsibility for the disciple's spiritual welfare.

2. Diagnosis and Prescription: The Murshid, being a fully realized master who has traversed these stages, can accurately diagnose the spiritual state of the disciple and prescribe the specific Dhikr, focus, and practices needed for each Laṭīfa. This is highly individualized.

3. Transmission (Fayd or Tawajjuh): A key methodology is the spiritual transmission of grace or spiritual energy from the Murshid to the disciple.⁶ The Murshid can often awaken a dormant Laṭīfa in the disciple through a glance, touch, or focused intention (tawajjuh), acting as a catalyst.

4. Interpretation and Guidance: As the Laṭāʾif awaken, the disciple may experience visions, lights, sounds, and profound shifts in consciousness. The Murshid guides them through these experiences, interpreting them, preventing misinterpretations (which can lead to delusion or spiritual pride), and ensuring the disciple remains grounded.

5. Protection: The Murshid also protects the disciple from potential spiritual dangers or psychological imbalances that can arise from the awakening of powerful subtle energies.

6. The "Live Connection": The Murshid is seen as a living link in a chain (silsila) of spiritual authority stretching back to the Prophet Muhammad, maintaining the authenticity and power of the teachings.⁷

Nature of and Path to the Overall Goal: The Divine

The ultimate goal in Sufism is union with the Divine or direct experience of God (Allāh).⁸

1. Fanā' (Annihilation of Self): The path through the Laṭāʾif culminates in the experience of fanā', the annihilation of the limited, egoic self. This is not self-destruction but the dissolution of the illusion of separate existence. As each Laṭīfa is purified, the sense of "I" tied to that particular level of being is transcended.

   • Fanā' fi'sh-shaykh: Annihilation in the Master (initial stage).

   • Fanā' fi'r-Rasūl: Annihilation in the Prophet.

   • Fanā' fi'l-Allāh: Annihilation in God (the ultimate goal).

2. Baqā' (Subsistence in God): After fanā', the enlightened individual enters the state of baqā'. This is subsistence in God, where the individual outwardly functions in the world but inwardly lives in a state of perpetual awareness of the Divine, acting as a perfect instrument of God's will. The ego is no longer a separate agent but a purified vehicle for divine action.

3. Tawhīd (Divine Unity): The entire journey is a realization of tawhīd, the absolute oneness of God. The Laṭāʾif system helps the practitioner experientially understand that all of creation, including their own self, is ultimately an emanation and manifestation of this singular Divine Reality. The veils of duality are lifted, revealing the underlying unity.⁹

4. Divine Love ('Ishq): Ultimately, the path is one of love. The awakening of the Laṭāʾif deepens the disciple's capacity for divine love, transforming their being into a vessel for that love, until their own existence becomes an expression of God's love for Himself.

In conclusion, the Sufi approach to the subtle body is a highly sophisticated, experiential science of the spirit. It systematically purifies and awakens the Laṭāʾif through specific practices like Dhikr, guided by an accomplished master, to lead the seeker from the illusion of separate selfhood to the direct and blissful realization of the Divine Unity.

Gurdjieff Higher Body Tech: In a Nutshell

A Systematic Expansion of Gurdjieff’s Theory of the Higher Being Bodies

Abstract

Gurdjieff outlines his theory of higher bodies, in In Search of the Miraculous, within the context of a student’s question on immortality. Gurdjieff’s overall presentation starts with an explanation of the Four Ways: i.e. the way of the fakir (the physical way), monk (the emotional), yogi (the intellectual), and the sly man (developing all three centers).

He indicates that the follower of one of these four paths works on primarily one center (either physical, emotional, or intellectual), or for the fourth way, on all three. These ways have the potential to eventually bestow upon the path-follower immortality, through the formation of a higher type physical, emotional, or mental body — or in the sly man’s case, all three bodies.

A Perceived Method 

I have identified a pattern, along with a method, in the psychological and alchemical revelations of Gurdjieff and his disciples. In Nicoll’s theory of the emotional center, for example, Nicoll indicates that the three divisions: I. Moving; II. Emotional; III. Intellectual… 

… work with, or are fueled respectively by, the three energies or hydrogens on Gurdjieff’s Food Transformation Chart: la 24; fa 24; re 24… 

If you can interpret the above Diagram (Nicoll’s books are quite helpful), you will find that the three hydrogens: la 24, fa 24, re 24 are derived respectively from the transformations of food, air, and impressions. 

So in other words, the three divisions of the human emotional center are fueled or run on the energetic transformations of three separate octaves, deriving from three completely separate levels of the human being. The outer division of the center is the coarsest emotionally and runs off a physical food transformation. The middle division of the center is spiritual or religious (as seen in the first chart, above) and runs off a transformation of air. The innermost division is most exceptional spiritually and runs on a transformation of impressions.

If one can eventually over time learn to sense and produce the actual energies, making up and fueling the emotional center divisions (la 24, fa 24, re 24), one will have full and complete control over the formation and functioning of that center.

The Key to the Substances Making Up the Higher Bodies 

Gurdjieff gives us a key in his Beelzebub’s Tales, in which he states that the astral body is produced by the breath, and the intellectual body is formed from impressions.

If the middle divisions of the centers are fueled by the breath, then it is almost certain, in fact a given, that the middle divisions of the centers  — being fueled by breath — play a significant role in the astral body, along with its creation. It cannot be otherwise.

And equally, in turn, the innermost divisions of the centers — being fueled by impressions —would be foundational for the creation and functioning of the intellectual body.

So, going back to the previous example, concerning the emotional center and its three divisions with their three energies. In the first diagram, the middle division (“II The Emotional Part”), that particular division would be a foundational component of the astral body. And not surprisingly, one can see there that Nicoll posits that the middle division produces “religious emotions, aesthetic emotions, moral emotions, & conscience.” The astral body therefore, being a higher “emotional body”, then would possess an emotional center (created from a division of the overall emotional center) that could emanate religious, aesthetic, and moral emotions, and it would possess a conscience as well.

Looking at the second chart above, one can recall that fa 24 is the fuel for the emotional center’s middle division. Therefore, the astral energy fueling the astral body’s emotional center would primarily be, according to Gurdjieff & Nicoll, fa 24.

In essence then, it is imperative for one to separate — in one’s mind and in one’s efforts towards creating the bodies — the divisions of the main centers, and make sure that each separate division is a fundamental core and functioning part of its corresponding body. It is essential that the higher bodies consist of their proper hydrogens and also have their suitable emotional and intellectual characteristics, deriving from the appropriate center divisions.

The Key to Building the Higher Bodies

Finally, Gurdjieff gives us a defining framework for how the higher bodies are formed — a key to their structure and energetic makeup. It is in his explanation of the “centers of gravity” of the four bodies. Gurdjieff here states that each of the four bodies consists of three levels. He also states that there is a defining hydrogen, a certain specific energy or vibration, which can be identified as the main or primary vibrational hydrogen — or center of gravity — of each body level.

If these main, central hydrogens could be internally identified, sensed, and produced, then it would be possible to create a higher body in a conscious, systematic way. One could build a higher body consisting of three levels, using specific, identified hydrogens as the core for each level of that body. For example, if the first level of the astral body consisted, on average, of the hydrogen re 96 (as Gurdjieff actually indicates on the “center of gravity chart” below — second column), then one could conceivably use re 96 to start building the bottom story of the astral body.

As was just said, Gurdjieff charts re 96, below, as the foundation of the astral body. Not coincidentally, in In Search of the Miraculous, re 96 is identified by Gurdjieff as “animal magnetism”; and in Beelzebub’s Tales Gurdjieff says that the astral body is based on animal magnetism or “hanbledzoin”. Gurdjieff indicates that hanbledzoin is “the blood of the astral (kesdjan) body.”

Here is his chart…

 

The chart consists of four columns, which denote the four bodies (physical through divine; left to right, respectively.) Each body is made up of three levels or stories, with each level consisting of one main hydrogen, as its center of gravity. For instance, the physical body, on the column farthest left, consists of three stories, with each having a center of gravity: h 192 on the lowest level, h 96 on the middle level, and h 48 on the top story.

Those stated hydrogens (h 192, h 96, and h 48) might mean very little on their own; a hydrogen can be any substance whatsoever, at that vibrational level. But when applying the hydrogens indicated by this third chart, to the second chart above (the chart indicating the energies transformed in the body, or “Food Transformation Chart”), one can easily identify what exact hydrogens make up each of the stories of the higher bodies, and also where in the body they are located.

For instance, taking the second column on the chart above (bottom to top: 96, 48, 24), this column represents the three levels of the astral body. Let’s then go back to the second chart (Food Transformation), and find those three energies or hydrogens within the body, but on the “breath octave” of that chart, since we are dealing with the astral body. As was stated, the astral body derives from the breath octave energies.

Looking at that second chart, we can identify the three hydrogens on the breath octave as re 96, mi 48, fa 24. Re 96 is a type of higher animal magnetism, mi 48 is an energy of thought, and fa 24 is an energy for the production of astral emotions. Re 96 is located on the second level of the body (chest), mi 48 is located in the head, and fa 24 is located again in the chest. Thus the lowest story of the astral body is in the chest and has a center working with re 96. The second story of the astral body is located in the head and works with a part of the mind working with mi 48, and the top astral body story is again in the chest and has a center which produces higher astral emotions, using fa 24.

Here are how the energies, centers, and construction of the astral body appear…

In constructing the astral body, one would need to start by identifying and sensing or feeling the inner “taste” of re 96, i.e. astral animal magnetism or “hanbledzoin”, within the chest and from within the breath transmutation itself.

Next, a center would need to be constructed using that hydrogen (re 96), which would act as a “center of gravity” for the foundational first or lower story of the astral body. 

One would then need to proceed to the second story in the head, by attempting to create a center from mi 48; essentially making a separate center out of the middle division of the intellectual center.

Finally, one would need to return to the chest or midsection, and create a center of gravity using the middle division of the emotional center, as was described above in the example, using fa 24.

Along the way, at the construction of each level, it would be necessary to collect internally enough of the appropriate substances to “flesh out” the actual body itself. Each level’s center would need to act as a gravitational center. One would need to intentionally use each center as a magnet; using it to pull in and gather to itself (or rather within oneself) the qualities and substances needed to form the “flesh and bones” of the astral body.

The diagram below shows the energetic makeup of the four bodies. The overall approach is based upon the chart at the very top of this diagram (the Center of Gravity of the Four Bodies, from earlier), which designates four columns of numbers. This is Gurdjieff’s chart indicating the “center of gravity” of each of the three stories, of each of the four bodies. In essence, this chart can be used, I believe, as a shortcut, or “quick way” to accurately build the essential structures for each of the four bodies.

The four bodies — physical, astral, mental, divine — have the Food Transformation Chart upon each. Each chart shows the energetic structure of that particular perfected body. 

The mental or consciousness’ body’s top story consists primarily of pure consciousness, i.e. the emanation of the individual’s soul or atman (the “cit” or consciousness of sat-cit-ananda). Its second story, in the midsection consists of the emanation of pure love (the “sat” or being or will, from sat-cit-ananda). The third story represents the divine play of Śiva and Śakti, ananda or bliss. 

The divine body on the right is really ultimately the Divinity him/herself (from the limited perspective that our level of being and knowledge will allow.)

At the far right are the various color-coded hydrogens on the Ray of Creation, which correlate with the same energies in the charts upon the four bodies.

 

“The first step on the path is the friction within the mind; the struggle between ‘yes’ and ‘no’.”

Eric Eugene Scott 

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