---
domain: harmonism
tags: [harmonism, philosophy, islam, sufism, cartographies, convergences, tasawwuf, wahhabism, salafism]
content_layer: bridge
doctrinal_status: clear
breadth: substantial
depth: developed
craft: clean
published: "2026-05-17"
updated: 2026-04
---
# The Sufi Cartography of the Soul

*See also: [[Philosophy/Convergences/The Five Cartographies of the Soul|The Five Cartographies of the Soul]], [[Philosophy/Convergences/Fitrah and the Wheel of Harmony|Fitrah and the Wheel of Harmony]], [[Philosophy/Convergences/The Hesychast Cartography of the Heart|The Hesychast Cartography of the Heart]], [[Philosophy/Convergences/Harmonism and the Traditions|Harmonism and the Traditions]], [[Glossary of Terms#Logos|Logos]], [[Glossary of Terms#Dharma|Dharma]].*

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Within the Islamic civilizational inheritance, *taṣawwuf* — what the Western world has come to call Sufism — is the discipline in which the interior cartography of the soul was mapped with the greatest precision. Where [[Philosophy/Convergences/Fitrah and the Wheel of Harmony|fiṭra]] names the Qur'anic ground of the human being as the ontological given — created upright, oriented to Tawḥīd by constitution — Sufism names the operative science of the path by which that ground is recovered from beneath the obscurations that overlay it. *Fiṭra* is the doctrine; *taṣawwuf* is the practice the doctrine demands.

This distinction matters because Sufism is not an addition to Islam or a deviation from it. It is the Islamic tradition's own formalization of the interior work — the empirical science of *tazkiyat al-nafs*, the purification of the soul — developed within the orthodox framework of the Qur'an and Sunna and transmitted through unbroken chains of teacher-to-student initiation (*silsila*) stretching back to the Prophet. The great masters of the tradition — Al-Ghazālī, Ibn ʿArabī, Rūmī, Al-Qushayrī, Ibn al-Qayyim, Aḥmad al-Sirhindī — understood themselves as specialists in an interior science the broader Islamic community depended on but could not always systematize. *Taṣawwuf* is to Islam what Hesychasm is to Christianity and what Kriya Yoga is to Hinduism: the lineage-transmitted discipline within which the tradition's contemplative depth was preserved and refined.

The Sufi cartography of the soul is one of the five civilizational-scale maps Harmonism recognizes as a primary cartography, alongside the Indian, the Chinese, the Andean, the Greek, and the Christian. It maps the same interior territory through its own anatomy, its own sequence, and its own living chains of transmission. Where the vocabularies differ, the structural reality they describe is the same — which is precisely what [[Harmonic Realism]] would predict.

## The Anatomy of the *Nafs* — Seven Stations of the Soul

The Sufi mapping of interior life begins with the *nafs* — a term that resists clean translation. "Self" captures part of it; "soul" captures another part; "ego" captures the usage in early contexts; "psyche" comes closest in its Greek breadth. The *nafs* is the whole stratum of embodied selfhood: the animal drives, the emotional reactivity, the moral conscience, the reflective awareness, the still witness — understood not as separate faculties but as progressive stations of a single interior reality undergoing transformation.

The Qur'an names three principal *nafs*-states, and the Sufi tradition elaborated these into a progression of seven. The Qur'anic triad:

*Nafs al-ammāra bi-al-sūʾ* — "the soul commanding to evil" (Sūrat Yūsuf 12:53). The unpurified state in which the drives of appetite, pride, and self-preservation command the person. This is the soul in its most animal register — reactive, self-serving, blind to its own condition. *Ghafla*, heedlessness, is its atmosphere. A person in this state does not know they are in it; the hallmark of the *ammāra* state is precisely that self-awareness has not yet turned on itself.

*Nafs al-lawwāma* — "the self-reproaching soul" (Sūrat al-Qiyāma 75:2). The station at which conscience awakens. The soul sees its own appetites and reproaches itself for them. This is the beginning of the path — not its completion — because self-reproach without method becomes mere oscillation between transgression and regret. The *lawwāma* state is spiritually decisive because it marks the moment at which interior work becomes possible; without self-reproach, there is no motive for purification.

*Nafs al-muṭmaʾinna* — "the soul at peace" (Sūrat al-Fajr 89:27). The station of interior repose, in which the soul has been purified sufficiently that its appetites no longer command it. At this station the Qur'an addresses the soul directly: "O soul at peace, return to your Lord, well-pleased, well-pleasing" — *irjiʿī ilā rabbiki rāḍiyatan marḍiyyatan*. The *muṭmaʾinna* station is the gateway to what the tradition will call *fanāʾ* and *baqāʾ*: the effacement of the separate self in the reality of God, and the subsistence of the soul within that reality as its mode of being.

Between *lawwāma* and *muṭmaʾinna*, the later tradition inserted intermediate stations, producing the seven-fold sequence that became canonical in the Naqshbandi and Shādhilī orders: *ammāra → lawwāma → mulhama → muṭmaʾinna → rāḍiya → marḍiyya → kāmila*. *Mulhama* is the inspired soul — the station at which inner guidance arrives unbidden. *Rāḍiya* is the soul well-pleased with God, having surrendered preference. *Marḍiyya* is the soul with whom God is well-pleased — the reciprocity completed. *Kāmila* is the perfected soul, the station of the *insān kāmil* — the perfected human being in whom the divine attributes are fully mirrored, as articulated most fully in Ibn ʿArabī's *Futūḥāt al-Makkiyya* and in the *Madārij al-Sālikīn* of Ibn al-Qayyim al-Jawziyya.

This sequence is not optional biographical color. It is the Sufi tradition's way of saying that the soul is not a fixed given but a progression — that what a human being *is* in the *ammāra* state and what a human being *is* in the *kāmila* state are not the same being at different moments but the same ontological structure under progressive disclosure. The human being becomes what they are by working through the stations. This is precisely the [[The Way of Harmony|Way of Harmony]] at a different register — the spiral of integration, the serial deepening by which the practitioner does not *reach* a final state but *enters* the Wheel more fully at each turn.

## The *Latāʾif* — Islamic Subtle-Body Anatomy

Alongside the stations of the *nafs*, the Sufi tradition developed an anatomy of subtle centers — the *latāʾif* (singular *laṭīfa*, "subtle substance" or "subtle organ") — through which the interior work is mapped onto specific locations in the embodied person. The Naqshbandi and Kubrawi orders formalized this anatomy most precisely, though the substance appears across the whole tradition.

The five principal *latāʾif*:

*Qalb* — the heart, located at the left side of the chest. Not the physical organ but the spiritual organ of which the physical heart is the outward expression. The *qalb* is the seat of faith, the faculty by which the human being knows God directly — what Al-Ghazālī in the *Iḥyāʾ ʿUlūm al-Dīn* calls the primary instrument of *maʿrifa*, gnostic knowledge. The famous Ḥadīth Qudsī — "My heavens and My earth cannot contain Me, but the heart of My believing servant contains Me" — situates the *qalb* as the interior chamber in which the divine presence dwells.

*Rūḥ* — the spirit, located on the right side of the chest. The higher spiritual principle breathed into Adam at the moment of his creation (*wa-nafakhtu fīhi min rūḥī* — "and I breathed into him of My spirit," Sūrat al-Ḥijr 15:29). The *rūḥ* is the transcendent pole of the human being, the dimension by which the person participates in the divine order from above.

*Sirr* — the secret, the innermost chamber of the heart. Where the *qalb* is the house, the *sirr* is its sanctuary. The *sirr* is the faculty of direct witnessing — the pure awareness that does not merely know about God but encounters God without the intermediary of concept.

*Khafī* — the hidden, beyond the *sirr*. The station at which even the witnessing dissolves, and what remains is only the being witnessed. The *khafī* is the pre-condition for *fanāʾ*.

*Akhfā* — the most hidden, the innermost *laṭīfa*. The divine spark itself, the drop of the uncreated light around which the whole architecture of the soul is organized. In some transmissions this is identified with the *rūḥ al-qudus* — the holy spirit — the innermost divine presence within the human being.

This is the Islamic elaboration of what the Indian cartography maps as the chakra system, what the Hesychast cartography maps as the descent of *nous* into the *kardia*, and what the Q'ero tradition calls the *ñawis*. The specific geometry differs — the *latāʾif* are arrayed around the chest rather than along a vertical spinal axis — but the structural claim is identical: the human being is not a unitary block of consciousness but a layered interior in which progressive centers of subtle awareness are activated through disciplined practice.

A [[Harmonic Realism|Harmonic Realist]] reading: the five cartographies are mapping the same anatomy with different emphases. The chakra system foregrounds the vertical axis from ground to crown. The Taoist *dāntián* system foregrounds three principal reservoirs. The Hesychast descent foregrounds the single movement of *nous* into *kardia*. The Sufi *latāʾif* foreground the progressive opening of concentric chambers within the heart. Each cartography is a valid rendering; none exhausts the territory; the architecture is real and every tradition that inquires deeply enough locates it.

## The Methods — *Dhikr*, *Murāqaba*, *Muḥāsaba*

What makes Sufism a science rather than a sentiment is the specificity of its methods. Three operative disciplines run through the whole tradition:

*Dhikr* — remembrance. The rhythmic invocation of the divine name, performed aloud (*dhikr jahrī*) or silently (*dhikr khafī*), individually or in the collective circle (*ḥalqat al-dhikr*). *Dhikr* is the engine of Sufi practice. The *lā ilāha illā Allāh* — "there is no god but God" — is not a theological proposition to be assented to but a formula to be inhabited until its meaning becomes the substance of the practitioner's consciousness. The Qur'anic injunction *wa-adhkur rabbaka kathīran* — "and remember your Lord abundantly" (Sūrat Āl ʿImrān 3:41) — is taken by the Sufi tradition as the operative command around which the whole path is organized.

*Dhikr* is the Islamic correlate of what the Hesychast tradition performs through the Jesus Prayer, what the Bhakti traditions perform through *japa*, what the Vajrayana traditions perform through mantra repetition. The underlying mechanism is the same: the continuous use of a sacred formula to reorganize the attentional architecture of the person until the formula becomes self-sustaining and the practitioner's ordinary consciousness becomes the ground within which remembrance perpetually operates. The Naqshbandi tradition in particular developed this to a high degree — the *khatm-i khwājagān*, the closed circle of remembrance, and the eleven principles of the order (including *yād kard* — "remembrance" as a sustained attentional posture) constitute one of the most refined operational methods for the continuous invocation ever developed.

*Murāqaba* — watching, vigilance. The interior practice of maintaining awareness that God is watching, which over time becomes the awareness of God being watched within oneself. *Murāqaba* is rooted in the Ḥadīth of Gabriel, in which the Prophet defines *iḥsān* — excellence — as "to worship God as though you see Him, and if you do not see Him, [to know] that He sees you." This dual movement — seeing God, being seen by God — becomes the operational posture of the entire interior life. Al-Ghazālī in the *Iḥyāʾ* treats *murāqaba* as one of the principal stations of the path, alongside *muḥāsaba*.

*Muḥāsaba* — accounting, self-examination. The nightly practice of taking account of the day's actions, thoughts, and intentions, tracing where the *nafs* has commanded, where conscience has reproached, where remembrance has lapsed. *Muḥāsaba* is the Sufi correlate of the Christian examen, the Stoic evening review in Epictetus and Marcus Aurelius, the Andean *kawsay puriy* of life-review. It is the feedback loop without which interior practice does not deepen.

These three disciplines — *dhikr*, *murāqaba*, *muḥāsaba* — are the operative triad by which the *nafs* is worked through its stations and the *latāʾif* are progressively opened. They are not options within the tradition; they are the tradition's understanding of what actually produces the movement from *ammāra* to *muṭmaʾinna*. A Sufi teacher who does not transmit these methods has nothing to transmit.

## The Horizon — *Fanāʾ* and *Baqāʾ*

The terminal horizon of the Sufi path is named by two terms that always appear in sequence: *fanāʾ* — effacement, passing away — and *baqāʾ* — subsistence, remaining. These are not two separate states but two faces of a single movement.

*Fanāʾ* is the effacement of the separate self in the reality of God. The drop returns to the ocean; the wave returns to the sea. The person ceases to experience themselves as an independent center over against God and discovers that what they had called "I" was always a provisional configuration within a reality whose only true subject is God. Al-Ḥallāj's cry — *anā al-Ḥaqq*, "I am the Truth" — for which he was executed in Baghdad in 922 CE, is the most famous utterance of this station, and the tradition has debated since whether his death was martyrdom or mercy; either way, the utterance itself is understood as an authentic expression of *fanāʾ*, even if its public articulation was imprudent.

*Baqāʾ* is the subsistence of the self in God after *fanāʾ* has done its work. The effacement is not the end. The self returns — but it returns as a self whose center is no longer itself. The *insān kāmil*, the perfected human being, is the soul that has passed through *fanāʾ* and abides in *baqāʾ* — has been effaced in God and now subsists within God as the living expression of divine reality in the world. This is Ibn ʿArabī's specific contribution: the perfected human being is not extinguished but becomes the mirror in which God beholds God's own attributes made manifest in creation.

The structural convergence with the horizon of the Indian cartography is precise. What the Advaita Vedāntin calls *jīvanmukti* — liberated while living — is what the Sufi tradition names as the stabilized condition of *baqāʾ* after *fanāʾ*. What Maximus Confessor names as *theōsis*, what the Q'ero tradition maps as the *Kawaq* stage of full energetic integration, what Gregory of Nyssa names as *epektasis* — each is the same horizon rendered in its own civilizational vocabulary. The person is not abolished; the person is disclosed as what they always were beneath the obscurations that gave the illusion of separateness.

## The Living Chains — *Silsila* and the Orders

Sufism is not a set of doctrines or a library of texts. It is a chain of living transmissions. The *silsila* — the initiatic chain connecting teacher to teacher back to the Prophet — is the ontological spine of the tradition. A Sufi without a living teacher is a theorist. The actual work is done in the teacher-student relationship, within the specific discipline of a specific *ṭarīqa* — a specific order with its own *adab* (etiquette), its own *awrād* (litanies), its own operational method.

The major orders are many — the Qādirī, the Chishtī, the Rifāʿī, the Shādhilī, the Naqshbandī, the Mawlawī, the Khalwatī, the Tijānī, the Suhrawardī, and dozens of others with their sub-branches. Two merit particular attention as living transmissions the Harmonist reader is most likely to encounter:

The **Shādhilī** order, founded by Abū al-Ḥasan al-Shādhilī (d. 1258) in North Africa, transmitted through Ibn ʿAṭāʾ Allāh al-Iskandarī (whose *Ḥikam* is among the most refined Sufi texts in the language), and continuing through the great Moroccan and Egyptian lineages. The Shādhilī approach emphasizes the compatibility of ordinary life with the Path — one does not flee the world to realize God; one realizes God within the world. Its methods are oriented toward the ongoing invocation (*dhikr*) and the discipline of heart-attention in the midst of daily activity.

The **Naqshbandī** order, founded by Bahāʾ al-Dīn Naqshband (d. 1389) in Central Asia, transmitted through the chain of the "Golden Chain" running back to Abū Bakr al-Ṣiddīq (the Prophet's companion and first caliph), developed the most elaborate theory of the *latāʾif* and of silent invocation. The Naqshbandī insistence on *khalwat dar anjuman* — "solitude within the crowd" — expresses the same principle as the Shādhilī: the interior work is not conducted by fleeing the world but by establishing the interior sanctuary within the world.

That these chains have been maintained unbroken for seven to eight centuries — and in the deeper lineages of the Prophetic transmission for fourteen — is itself a datum. The Sufi tradition is not a reconstruction. It is a continuous transmission whose methods and horizon have been verified across tens of generations in thousands of lives across the whole breadth of the Islamic world from Morocco to Indonesia. The fact that the same cartography emerges again and again across this expanse — with the same stations of the *nafs*, the same *latāʾif*, the same methods of *dhikr* and *murāqaba*, the same horizon of *fanāʾ* and *baqāʾ* — is precisely the kind of cross-cultural verification [[Harmonic Realism]] predicts when a tradition is actually mapping a real territory rather than constructing a cultural projection.

## The Modern Severance: Wahhabi and Salafi Disruption of the Transmission

The unbroken chains that sustained the Sufi transmission for more than a millennium have been fundamentally disrupted in the modern era — not dissolved, but fragmented and placed under institutional siege. The primary vector of this disruption has been the emergence and global export of Wahhabism and its allied Salafi movements, which have conducted a systematic assault on the *ṭarīqas*, the contemplative lineages, and the very legitimacy of *taṣawwuf* within Islam.

Wahhabism emerged in eighteenth-century central Arabia through Muḥammad ibn ʿAbd al-Wahhāb (1703–1792), a scholar who argued for a return to what he understood as the "pure" Islam of the earliest generations (*salaf al-ṣāliḥ*, the "righteous ancestors"). The movement's primary target was not Christianity or Judaism but Islamic interior practice — specifically, the veneration of saints, the visitation of shrines, the authority of Sufi orders, and what Wahhabi scholars denounced as *bid'a* (innovation) and *shirk* (the association of partners with God). Where the Sufi viewed the Prophetic presence as an eternal reality accessible through the spiritual heart, and the veneration of spiritual masters as alignment with the chain of transmissions reaching the Prophet, Wahhabis condemned this as idolatry. Where Sufis engaged in *dhikr*, rhythmic invocation, ecstatic prayer, and music within the *ḥalqat al-dhikr*, Wahhabis attacked these practices as contrary to the literalist reading of Islamic law.

This was not theological disagreement framed in scholarly language. When Wahhabi forces, allied with the House of Saud, conquered the Hijaz in the nineteenth century, they did not debate the Sufi orders — they destroyed them. The shrines of saints were razed. The *tekkes* (Sufi lodge centers) were closed. Masters were exiled or executed. Libraries were burned. The assault had the specific structure of institutional capture: a literalist interpretation of scripture was weaponized through state power, and the esoteric lineages were systematically severed from their institutional vessels. This is the same pattern that [[Religion and Harmonism|afflicted Christianity]] when Protestantism rejected the contemplative monastic tradition and institutional Catholicism marginalized it — but in the Islamic case, the assault was more thorough and more recent, and the state apparatus backing it was willing to exercise direct violence.

What emerged from Saudi petro-state sponsorship in the late twentieth century was the globalization of Wahhabism and Salafism as a normative standard for Islamic "authenticity." Saudi-funded schools (*madrasas*), publications, and preachers exported a vision of Islam in which Sufism was not merely wrong but un-Islamic. The brotherhood of the *ṭarīqa*, the transmission through the *silsila*, the interior authority of the master — all were framed as deviations from pure monotheism. In many regions, Wahhabism presented itself not as a sectarian position but as the return to Islam itself. A Muslim who questioned this narrative risked being positioned outside the faith entirely.

The cartography has survived this disruption — the knowledge itself does not depend on any single institution — but the transmission has been shattered. In Saudi Arabia, Egypt, and increasingly across the Arab world, the *ṭarīqas* operate in a state of precarious toleration or active suppression. In North Africa, the Moroccan *ṭarīqas* have maintained greater continuity, particularly the Shādhilī lineages, partly because of Morocco's own relatively autonomous position and partly because the orders embedded themselves within Moroccan national identity. In Turkey, what survived of Ottoman Sufism was driven underground by the Atatürk secularization, only to re-emerge in different forms after Atatürk's death. In Central Asia, the *ṭarīqas* are watched by post-Soviet states with suspicion or hostility. In Indonesia and Pakistan, some orders remain vibrant, yet even there Salafi critiques have created a bifurcation within the Muslim community — those who see Sufism as Islam's deepest treasure and those who see it as unorthodox corruption.

The outcome is a civilization that has lost access to its own interior work. Millions of Muslims are raised without encountering the Sufi tradition as a living, practiced reality. They may read translations of Rumi and think they have encountered Sufism — but Rumi without the *silsila*, without a living master, without the operational methods of *dhikr* and *murāqaba*, is poetry without the path. The knowledge is preserved in books; the transmission is broken. A practitioner cannot simply decide to become a Sufi the way one might decide to take up Buddhism or Yoga. One must find a living master in a living chain, and those chains have been severely attenuated.

This is precisely the pattern [[Religion and Harmonism|described in the broader diagnosis of Abrahamic traditions]]: the suppression of the esoteric by the exoteric, the institutional hardening around literalism, the severing of the lineages that transmit the interior work. But in Islam, it happened more recently, through more direct mechanisms — not merely institutional neglect or theological dismissal, but state-backed violent suppression followed by coordinated institutional deligitimization across the Muslim world.

The presence of the cartography remains accessible — anyone with the inclination and access can pursue the interior work through the classic texts or, if they find a living master, through direct transmission. But the civilizational fabric that once held and nurtured that work has been rent. The Sufi orders themselves, where they survive, operate in a hostile environment, often cut off from the broader Islamic institutional structure and vulnerable to state pressure. The transmission persists as a thread in the Muslim world, but it is no longer woven into the civilization as a whole. This is one of the major losses of Islamic modernity — and a vindication of the [[Five Cartographies of the Soul|structural claim]] that the esoteric mystical traditions, once severed from their civilizational containers, become marginal rather than central, available only to those who seek them deliberately rather than those who encounter them naturally as part of their religious inheritance.

## Convergence and Divergence with Harmonism

The structural convergence with Harmonism is dense. The Sufi progression through the *nafs* is a register-by-register elaboration of what the Wheel encodes as the movement from *ghafla* (heedlessness) through *tawba* (turning) toward [[Glossary of Terms#Dharma|Dharma]] — alignment with [[Glossary of Terms#Logos|Logos]]. The *latāʾif* map the same subtle anatomy the chakra system maps in Indian vocabulary and the Hesychast *kardia* maps in Christian vocabulary. *Dhikr* is one register of the Practice of Presence — continuous attentional discipline anchored in a sacred formula, producing the same transformation of consciousness the traditions converge on. *Fanāʾ* and *baqāʾ* name the same terminal horizon the five cartographies each map in their own vocabulary. This is not coincidence, and it is not superficial similarity. It is the predicted convergence of multiple deep inquiries on the same underlying architecture.

Divergence, however, must be marked honestly. The Sufi tradition stakes specific doctrinal commitments that Harmonism does not make. *Taṣawwuf* operates within the framework of Islamic revelation — the Qur'an as the uncreated speech of God, Muḥammad as the seal of prophets, the Sharīʿa as the binding law of the community. The Sufi path is understood, in its orthodox expression from Al-Ghazālī onward, as the interior dimension of submission to a specific revealed order, not as a free-floating mystical technique detachable from that order. The great masters — including the most metaphysically expansive ones like Ibn ʿArabī — were strict in their ritual observance and their commitment to the Prophet's sunna. To abstract the methods from that matrix is to produce something that is not Sufism but its simulacrum.

Harmonism recognizes the Islamic revelation as one civilizational-scale disclosure of the Logos — the register in which a particular people, at a particular historical moment, received the truth and encoded it in a specific architecture of law, ritual, and practice. Within that architecture, Sufism is the interior science of the path. The architecture is authoritative within the Islamic lineage as the channel through which the Logos was transmitted to the Muslim world. Harmonism does not repudiate that authority. What Harmonism does is articulate the cartography the Sufi masters mapped in terms that are not internal to a single revelation — terms that allow the same cartography to be set alongside the Indian, the Chinese, the Andean, the Greek, and the Christian, and their structural convergence to become visible.

This is a different kind of commitment than the Sufi himself makes. Neither lesser nor greater — differently scaled. A practicing Muslim Sufi and a Harmonist practitioner can walk a long way together, and where they part is at the point where the Muslim Sufi stakes the exclusivity of the Islamic register and the Harmonist stakes its pluriformity. That parting is real. It should not be smoothed over. What can be held together is the recognition that the interior work — the descent from *ghafla* into *yaqaẓa*, from *ammāra* to *muṭmaʾinna*, from the scattered surface into the *sirr* and the *akhfā* — is the same work the five cartographies collectively map, and that a serious practitioner of either tradition encountering the other encounters a living cousin rather than a stranger.

The companion article to this one — [[Philosophy/Convergences/Tawhid and the Architecture of the One|Tawhid and the Architecture of the One]] — treats the metaphysical architecture that stands behind the Sufi cartography: Ibn ʿArabī's *waḥdat al-wujūd*, Mulla Ṣadrā's *al-ḥikma al-mutaʿāliya*, and the structural convergence with Harmonism's qualified non-dualism at the level of first principles. Where this article has mapped the anatomy of the path, that article maps the ontology the path operates within.

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*See also: [[Philosophy/Convergences/Fitrah and the Wheel of Harmony|Fitrah and the Wheel of Harmony]], [[Philosophy/Convergences/The Hesychast Cartography of the Heart|The Hesychast Cartography of the Heart]], [[Philosophy/Convergences/Imago Dei and the Wheel of Harmony|Imago Dei and the Wheel of Harmony]], [[Philosophy/Convergences/Logos, Trinity, and the Architecture of the One|Logos, Trinity, and the Architecture of the One]], [[Philosophy/Convergences/The Five Cartographies of the Soul|The Five Cartographies of the Soul]], [[Philosophy/Convergences/Harmonism and the Traditions|Harmonism and the Traditions]], [[Wheel of Harmony/Wheel of Harmony|The Wheel of Harmony]].*
