In this study the ocak (hearth) structure and the mystical dimension of the Alevi tradition are examined within the framework of the “four doors and forty ranks” doctrine. In recent times, there has been increasing debate concerning the Alevi tradition and its adherents. For instance, it has been observed that there is a prevailing view that the principle of “four doors and forty ranks” exists exclusively in the ocaks and groups identified solely as Alevi today. For this reason it has been deemed important to analyze the understanding of the four doors across all groups in Anatolia and to consider the variations of the “four doors and forty ranks” concept among different Alevi ocaks. Accordingly, this study explores the manifestations of the “four doors and forty ranks” understanding among various Anatolian groups. Furthermore it presents the diverse interpretations of this concept among different Alevi-labeled ocaks. This diversity highlights the necessity of analyzing each ocak within the context of its own unique reality. This qualitative research has been conducted using a phenomenological approach. The data for the research were obtained through document scanning, through studies of communities belonging to the Alevi tradition and other Muslims, and from interviews with dedes, who were the leaders of the Alevi lodges, in the field. The data obtained was then analyzed. The study reveals that the central goal in both Sufi schools and Alevi ocaks is to cultivate the insan-ı kamil (Perfect Human Being). In both traditions, the path and stages required to attain this ideal are shaped through the understanding of the four doors. It has been observed that the order of these gates varies across different Sufi schools as well as among Alevi ocaks. For example while some Sufi orders follow the sequence “Sharia, Tariqa, Ma’rifa, Haqiqa” (as in the Qadiriyya), others follow “Sharia, Tariqa, Haqiqa, Ma’rifa” (as in the Mevlevi and Malamati traditions). Similarly this variation in the sequence of the gates is also evident among Alevi ocaks. For instance the Seyyid Köse Süleyman Ocak follows “Sharia, Tariqa, Ma’rifa, Haqiqa”; the Baba Mansur Ocak follows “Sharia, Tariqa, Haqiqa, Ma’rifa”; and the Dede Garkın Ocak adopts the sequence “Sharia, Tariqa, Haqiqa, and Haqqu’l-Haqiqa.” Despite these differences, this diversity indicates that the ocaks and groups identified as Alevi—regardless of the internal variations among them—should be evaluated within the broader Sufi tradition when the underlying principles are taken into account.