Kitab Al Munir confirms identity of Lady of the Resurrection (Khatun-i Qiyamat)

[Guest guest]

Dear devotees of the Adi Shakti,

 

Namaskaar - i bow to His Ruh who resides in you!

 

Of all the divine revelations to the children, perhaps the most

priceless of all is the one revealed by the Divine Mother July 23,

1994.

 

In his Sahasrara Kash asked, " Shri Mataji, what was Your original

name? "

 

The eternally youthful Adi Shakti replied: " Shri Lalita Devi. "

 

With this divine revelation the Shri Lalita Sahasranama is identified

as the Kitab Al Munir (Book of Enlightenment) that confirms the

identity of His Ruh (Spirit). This Holy Spirit, coming by command of

my Lord, has consistently and repeatedly proclaimed the Great News of

the Resurrection (Al-Qiyamah) for the last three decades.

 

They ask thee concerning the Spirit.

Say: " The Spirit (cometh) by command of my Lord:

Of knowledge it is only a little that is communicated to you. "

If it were Our Will, We could take away that which We have sent thee

by inspiration:

Then wouldst thou find none to plead thy affair in that matter

against Us.

 

surah 17: 85-86 Al Isra' (The Night Journey)

Abdullah Yusuf Ali, The Holy Qur'an, 1989.)

 

The Qur'an confirms that little knowledge is given to the Muslims

concerning His Ruh (Holy Spirit or Adi Shakti). Allah made it a point

to mention His Spirit without revealing anything about it's nature.

This seemingly frivolous act 14 centuries ago today burst forth in

all splendor as the Lady of the Resurrection (Khatun-i Qiyamat)

proclaims and explains Al-Qiyamah (The Resurrection) to all

humankind. The Kitab Al Munir confirms the identity, attributes and

esoteric nature of His Spirit that has come by His command to declare

the Great News of the Resurrection to all humanity:

 

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_1-100.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_101-200.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_201-300.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_301-400.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_401-500.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_501-600.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_601-700.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_701-800.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_801-900.htm

http://adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_901-1000.htm

 

The Kitab Al Munir (Book of Enlightenment) confirms identity of the

Lady of the Resurrection (Khatun-i Qiyamat), who will on the

Resurrection Day be the helper of human beings.

 

" Sufism cherishes the esoteric secret of woman, even though Sufism is

the esoteric aspect of a seemingly patriarchal religion. Muslims pray

five times a day facing the city of Makkah. Inside every Mosque is a

niche, or recess, called the Mihrab - a vertical rectangle curved at

the top that points toward the direction of Makkah. The Sufis know

the Mihrab to be a visual symbol of an abstract concept: the

transcendent vagina of the female aspect of divinity. In Sufism,

woman is the ultimate secret, for woman is the soul. Toshihiko Izutsu

writes, " The wife of Adam was feminine, but the first soul from which

Adam was born was also feminine. " [16]

 

The Divine Feminine has always been present in Islam. This may be

surprising to many people who see Islam as a patriarchal religion.

Maybe the reason for this misconception is the very nature of the

feminine in Islam. The Divine Feminine in Islam manifests

metaphysically and in the inner expression of the religion. The

Divine Feminine is not so much a secret within Islam as She is the

compassionate Heart of Islam that enables us to know Divinity. Her

centrality demonstrates her necessary and life-giving role in Islam.

 

Sufism, or as some would define it " mystical Islam " has always

honored the Divine Feminine. Of course, Allah has both masculine and

feminine qualities, but to the Sufi, Allah has always been the

Beloved and the Sufi has always been the Lover. The Qur'an, referring

to the final Day, perhaps divulges a portion of this teaching: " And

there is manifest to them of God what they had not expected to

see. " [17]

 

Islam is aniconic. In other words, images, effigies, or idols of

Allah are not allowed, although verbal depiction abounds. There was a

question long debated in Islam: can we see Allah? The Prophet said in

a hadith, " In Paradise the faithful will see Allah with the clarity

with which you see the moon on the fourteenth night (the full moon). "

Theologians debated what this could mean, but the Sufis have held

that you can see Allah even in this world, through the " eye of the

heart. " The famous Sufi martyr al-Hallaj said in a poem, " ra'aytu

rabbi bi-`ayni qalbi " (I saw my Lord with the eye of my heart).

Relevant to the focus of this paper is that Sufis have always

described this theophanic experience as the vision of a woman, the

female figure as the object of ru'yah (vision of Allah).

 

There was a great Sufi Saint who was born in 1165 C.E. Besides Shi'a

Muslims, numberless Sunni Ulemas called him " The Greatest Sheikh " (al-

Shaykh al-Akbar).[18] His name was Muyiddin ibn al-`Arabi. He

said, " To know woman is to know oneself, " and " Whoso knoweth his

self, knoweth his Lord. " Ibn al-'Arabi wrote a collection of poems

entitled The Tarjuman al-ashwaq. These are love poems that he

composed after meeting the learned and beautiful Persian woman Nizam

in Makkah. The poems are filled with images pointing to the Divine

Feminine. His book Fusus al-hikam[19], in the last chapter, relates

that man's supreme witnessing of Allah is in the form of the woman

during the act of sexual union. He writes, " The contemplation of

Allah in woman is the highest form of contemplation possible: As the

Divine Reality is inaccessible in respect of the Essence, and there

is contemplation only in a substance, the contemplation of God in

women is the most intense and the most perfect; and the union which

is the most intense (in the sensible order, which serves as support

for this contemplation) is the conjugal act. " Allah as the Beloved in

Sufi literature, the ma`shuq, is always depicted with female

iconography.

 

A popular new book, The Da Vinci Code[20], a thriller by Dan Brown,

tells the story of a Harvard professor summoned to the Louvre Museum

after a murder there to examine cryptic symbols relating to da

Vinci's work. During the course of his investigation, he uncovers an

ancient secret: the claim that Mary Magdalene represents the Divine

Feminine, and that she and Jesus had a sexual relationship. While the

book is a work of fiction, it does represent the force of the Divine

Feminine to unveil Herself in the midst of religious traditions that

have become altered through cultural accretions into anti-sexual,

anti-pleasure and anti-feminine belief structures. There is also the

worthy of note nonfiction work The Woman With the Alabaster Jar: Mary

Magdalen and the Holy Grail[21] which presents the idea that Mary

Magdalen was actually married to Jesus Christ and the Holy Grail is

not a cup or chalice at all but Mary's womb as she carried

the " bloodline " of Jesus to Egypt and then to Europe. The author,

Margaret Starbird[22], advances her theory by analyzing art of the

dark ages and the " understood " meaning behind it. Starbird does an

excellent job of researching European history, heraldry, the rituals

of Freemasonry, medieval art, symbolism, psychology, mythology,

religion, and the Hebrew and Christian Scriptures to discover that

the meaning of the Holy Grail could be the lost bride of Jesus and

the female child she carried within her.

 

Starbird's theological beliefs were profoundly shaken when she read

Holy Blood, Holy Grail[23], a book that dared to suggest that Jesus

Christ was married to Mary Magdalen and that their descendants

carried on his holy bloodline in Western Europe. Shocked by such

heresy, this Roman Catholic scholar set out to refute it, but instead

found new and compelling evidence for the existence of the bride of

Jesus. The roles of Muhammad's daughter Fatima and Mary are similar.

The true line of the Prophet `Isa; (Jesus) and his real teaching

passing through Mary and into Europe mirrors the true line of the

Imams (who propagated the real teachings of the Prophet Muhammad) who

issued from the womb of Fatima. Fatima is regarded by some Sufis and

theologians as the first spiritual head (qutb) of the Sufi fellowship.

[24]

 

Among the Ghulat[25] there is much respect paid to the Divine

Feminine. In the Ghulat group the Ahl-i-Haqq ( " the People of Truth " ),

the Divine Feminine appears as the Khatun-i Qiyamat (Lady of

Resurrection) who also is manifested as the mysterious angel Razbar

(also Ramzbar or Remzebar). The writer, Frédéric Macler, claims that

the name Razbar is of Arabic origin and means " secret of the creator " .

[26] The term qiyama literally means, " rising " of the dead, and

allegorically, it implies an idea denoting the rising to the next

spiritual stage, and qiyamat-i qubra (great resurrection) means an

attainment of the highest degree when a man becomes free from the

ties of external laws, whom he shackles and transfigures into

spiritual substance, which rejoins its divine sources.[27] " The King

of the World was sitting on the water with His four associate angels

(chahar malak-i muqarrab) when they suddenly saw the Pure Substance

of Hadrat-i Razbar, the Khatun-i Qiyamat (Lady of the Resurrection).

She brought out from the sea a round loaf of bread (kulucha), and

offered it to the King of the World. By His order they formed a

devotional assembly (jam), distributed the bread, offered prayers and

exclaimed `Hu!' Then the earth and the skies became fixed, the skies

being that kulucha. " [28]

 

Another rendition of the emergence of the Lady of the Resurrection is

as follows: " After this the Holder of the World and Creator of Man

looked upon `Azra'il with the eye of benefaction, and `Azra'il became

split into two parts, one exactly like the other, and from between

these parts a drop of light emerged in the form of a loaf of kulucha

bread. The Creator then said, I appoint that person (surat) who

became separated from `Azra'il to be the Lady of the Resurrection

(Khatun-i Qiyamat), who will on the Resurrection Day be the helper of

human beings. " [29] "

 

Laurence Galian, The Centrality of the Divine Feminine in Sufism

 

References:

 

[16] Izutsu, Toshihiko. The Key Philosophical Concepts in Sufism and

Taoism – Ibn Arabi and Lao-Tzu. Ghuang-Tzu:Tokyo 1966.

 

[17] Qur'an. Sura 39:47.

 

[18] al-Misri, Ahmad ibn Naqib. Reliance of the Traveller: A Classic

Manual of Islamic Sacred Law (Umdat al-salik). Trans. Shaykh Nuh Ha

Mim Keller. Amana Publications, 1994.

 

[19] al-`Arabi, Ibn. Wisdom of the Prophets (Fusus Al Hikam). Taj

Publishers, 1994.

 

[20] Brown, Dan. The Da Vinci Code. Doubleday, 2003.

 

[21] Starbird, Margaret. The Woman With the Alabaster Jar: Mary

Magdalen and the Holy Grail. Bear & Co., 1993.

 

[22] . Margaret Starbird holds a master's degree in comparative

literature from the University of Maryland and has studied at the

Christian Albrechts University in Kiel, Germany, and at Vanderbilt

Divinity School in Nashville.

 

[23] For those who feel that many of the assumptions drawn by the

authors of Holy Blood, Holy Grail have been since disproved and

believe the authors' sources are questionable, The Messianic Legacy

also by Baigent explains more fully the information used to deduce

the premises put forward in Holy Blood, Holy Grail. It is based on

other published works by scholars and authorities on the

interpretations of the Dead Sea Scrolls.

 

[24] Goldziher, Ignaz . Muhammedanische Studien 2. Halle, 1989, p.

300; as cited in:

 

Women of Sufism: A Hidden Treasure: Writings and Stories of Mystic

Poets, Scholars & Saints. Selected and Introduced by Camille Adams

Helminski. Boston: Shambhala, 2003.

 

[25] The Ghulat being customarily judged Islamic (and usually Shi'a)

extremists who go to extremes in exalting a person or persons to the

extent of raising him or them above the ranks of ordinary human

beings.

 

[26] Adjarian, H. " Gyoran et Thoumaris. " Translated into French by

Frédéric Macler. Revue de L'Histoire des Religion 93, no. 3 (May –

June 1926): 294-307.

 

[27] " Qiyamat-i Qubra in Alamut "

 

F.I.E.L.D. First Ismaili Electronic Library and Database

 

http://ismaili.net/histoire/history06/history620.html

 

[28] Tadhkira'i A'la, (Ahl-i Haqq Creation Story) as found in " The

Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts " edited in the

original Persian and analyzed by W. Ivanow, Leiden, Holland: E. J.

Brill, 1953.

 

[29] Tadhkira'i A'la, (Ahl-I Haqq Creation Story) as found in " The

Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts " edited in the

original Persian and analyzed by W. Ivanow, Leiden, Holland: E. J.

Brill, 1953.