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Lataif-e-sitta
Lataif-e-sitta ((ペルシア語:لطائف سته)) or al-Laṭaʾif as-Sitta ((アラビア語:اللطائف الستة)), meaning "The Six Subtleties", are psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology, and are explained here according to the usage amongst certain Sufi groups (key terms in this article are taken from the Urdu, rather than the original Arabic). These six subtleties are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Drawing from the Qur'an, many Sufis distinguish Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa as the six ''laṭaʾif''.
Similar concepts in other spiritual systems include the Dantian mentioned in traditional Chinese medicine, martial arts and meditation, the sephiroth of kabbalah and the chakras of Indian Tantra and Kundalini yoga.
Among Sufis spiritual development involves awakening centers of perception that lie dormant in every person. The help of a guide is considered necessary to help activate them in a certain order. Each center is associated with a particular color, a general area of the body, and often with a particular prophet. Activation of all these "centers" is part of the inner methodology of the Sufi way or "Work". Purification of the elementary passionate nature (''tazkiyat an-nafs''), cleansing the spiritual heart (''tazkiyat al-qalb''), becoming a receptacle of divine love (''ishq''), illumination of the spirit (''tajjali ar-ruh''), emptying egocentric drives (''taqliyyat as-sirr'') and remembering the divine attributes, often through repetition of the names of God, (''dhikr'') are a process by which the dervish is said to reach a certain type of "completion" in the opening of the last two faculties, ''khafi'' and ''akhfa''.
==Nafs==
(詳細は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 "Prana" in Hinduism, Greek "pneuma", Latin "spiritus" or Hebrew "Ruach" -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. Ego may be assumed as an equivalent for Nafs in modern psychology. The central aim of the Sufi path is transformation of Nafs (technical term is ''tazkīyyat an-nafs'' or "purging 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 maqāms (maqāms 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 ''an-nafs al-ʾammārah'' (commanding soul), ''an-nafs al-luwwāmah'' (self-accusing soul), and ends in ''an-nafs al-muṭmaʾinnah'' (satisfied soul) - although some Sufis's final stage is, in their technical vocabulary, ''an-nafs aṣ-ṣāfīyah wa-al-kāmilah'' (soul restful and perfected). In essence, this is almost identical to Christian paradigm of "vita purgativa" and various stages the spiritual aspirant traverses in the journey towards God.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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