Heart and Sufi latifahs

[Guest guest]

Further to comments that Nisargadatta Maharaj did not recognize Shri

Ramana's description of the heart center, here is a diagram of the

chakras according to Sufi mystical tradition. Aligned with the heart

it shows two lobes. The left one is called latifah qalbiyyah, or the

" reflected heavenly heart " , " the body of the newborn child " .

 

In " Be as You Are " , Shri Ramana refers to the equivalent ayurvedic

term " ojas sthana " , being defined as the source of bodily vitality or

place of light, seat of consciousness. If we take the Sufi diagram to

be a frontal view, then it is unquestionably on the body's right side

as he describes. In this case, the two references appear to match.

 

http://www.deenislam.co.uk/demo/heart/muraqabah.jpg

 

Here are two relevant quotes from a Sufi website:

 

" The first inner organ of perception is the latifah qalabiyyah, the

'Adamic subtle body within the physical body. This subtle body is not

the eternal body but rather it, in turn, is the spiritually opaque

form connected to the soul {nafs} that veils the true eternal

resurrection body or which is connected to the spirit {ruh}.

 

The latifah qalabiyyah is the vehicle for the self as the eternal

body is the vehicle for the spirit and is, in conjunction with the

soul {nafs}, the 'barzakh body' between the outer perishable body and

the most internal eternal body. It is this combination of the self

{nafs} and the subtle matrix {latifah qalabiyyah} which survives the

outer perishable body and exists in the interspace {barzakh} between

this world and the resurrection world. Through its vital connection

with the soul {nafs} we are brought to the second inner organ of perception. "

 

And:

 

" The latifah qalbiyyah {the subtle heart} is that organ referred to

by the Prophet, blessings of Allah and peace be upon him, when he

said, " Within the body is an organ which, when it is sound the entire

body is sound, and which, when it is spoiled, the entire body is

spoiled. " Within it the initial victory over the nafs takes place; it

is the 'buffer' between the lower and higher selves. If victory is

not won here, there is no access to the higher dimensions of the

subtle self except for brief flashes, " As often as it flashes forth

they walk in the (light) and when it becomes dark they stand still. "

 

End of quotes.

 

I understand Arunachala was frequented by Sufi pilgrims in the past.

There are shrines in the immediate vicinity, including that of the

Sufi female saint in town. Here is another possible instance of the

great mystical traditions having more in common than might be

ordinarily expected. One serves to verify and eludcidate the other.

 

Peter Nielsen

[Guest guest]

Dear Peter and others:

 

The following link has some of my writings on the Heart that Sri

Ramana spoke of.

 

/LunarPages/archive/MagazineV2/harsha/hea

rt.html

 

Namaste and love to all

Happy new year.

Yours in Bhagavan

Harsha

 

 

 

 

 

 

, Peter Nielsen <pnielsen

wrote:

>

> Further to comments that Nisargadatta Maharaj did not recognize

Shri

> Ramana's description of the heart center, here is a diagram of the

> chakras according to Sufi mystical tradition. Aligned with the

heart

> it shows two lobes. The left one is called latifah qalbiyyah, or

the

> " reflected heavenly heart " , " the body of the newborn child " .

>

> In " Be as You Are " , Shri Ramana refers to the equivalent ayurvedic

> term " ojas sthana " , being defined as the source of bodily vitality

or

> place of light, seat of consciousness. If we take the Sufi diagram

to

> be a frontal view, then it is unquestionably on the body's right

side

> as he describes. In this case, the two references appear to match.

>

> http://www.deenislam.co.uk/demo/heart/muraqabah.jpg

>

> Here are two relevant quotes from a Sufi website:

>

> " The first inner organ of perception is the latifah qalabiyyah, the

> 'Adamic subtle body within the physical body. This subtle body is

not

> the eternal body but rather it, in turn, is the spiritually opaque

> form connected to the soul {nafs} that veils the true eternal

> resurrection body or which is connected to the spirit {ruh}.

>

> The latifah qalabiyyah is the vehicle for the self as the eternal

> body is the vehicle for the spirit and is, in conjunction with the

> soul {nafs}, the 'barzakh body' between the outer perishable body

and

> the most internal eternal body. It is this combination of the self

> {nafs} and the subtle matrix {latifah qalabiyyah} which survives

the

> outer perishable body and exists in the interspace {barzakh}

between

> this world and the resurrection world. Through its vital connection

> with the soul {nafs} we are brought to the second inner organ of

perception. "

>

> And:

>

> " The latifah qalbiyyah {the subtle heart} is that organ referred to

> by the Prophet, blessings of Allah and peace be upon him, when he

> said, " Within the body is an organ which, when it is sound the

entire

> body is sound, and which, when it is spoiled, the entire body is

> spoiled. " Within it the initial victory over the nafs takes place;

it

> is the 'buffer' between the lower and higher selves. If victory is

> not won here, there is no access to the higher dimensions of the

> subtle self except for brief flashes, " As often as it flashes forth

> they walk in the (light) and when it becomes dark they stand still. "

>

> End of quotes.

>

> I understand Arunachala was frequented by Sufi pilgrims in the

past.

> There are shrines in the immediate vicinity, including that of the

> Sufi female saint in town. Here is another possible instance of the

> great mystical traditions having more in common than might be

> ordinarily expected. One serves to verify and eludcidate the other.

>

> Peter Nielsen

>