The Goddess remains the esoteric heartbeat of Islam

"The secret veiled power of the Divine Feminine is thus actively at work within Islam. Its esoteric forms uncompromisingly address the Divine with the masculine pronouns, but its esoteric qualities are all feminine. The Goddess remains the esoteric heartbeat of Islam. She is the beloved of Sufis, 'the ultimate image of God the Beloved — the breaker of all images in the shrine of the heart. She is the form leading beyond form, the obstacle to the Way and the Way...'"


Light of the East

Iran and Saudi Arabia are not normally associated with the Divine Feminine ... we have to remember that militant Islam, like muscular Christianity, is only one side of the coin. The reverse is a dazzling mirror-image of Sophia who, in the persons of Fatima and Mary, upholds the Divine Feminine within Islam...

Sophia is the mystical companion, the soul within each body, seeking the Divine Beloved. It is she who causes the mystic to proclaim that he belongs to no race or direction of the earth: 'My place is the placeless, my trace is the traceless. 'Tis neither body, nor soul, for I belong to the Soul of the Beloved.'40 Certainly, the Divine Feminine is so marginalized in Islam, that one might be forgiven for believing it to be totally absent.

Both Mary and Fatima are reverenced within esoteric Islam, for they are both mothers of the Logos, the Word. Fatima inherits the role of Spenta Armaiti, within Shi'ism, for she is The Mother of a lineage of imams. She is seen as symbolic of the 'supracelestial earth.'41 She is considered to be the source of the imam's wisdom because she is lawh mahfuz or 'the hidden tablet; upon which God has written.'42 One of her titles in Ismaeli Shi'ism is Fatima Fatir, or Fatima the Creator, which recalls the Sophia Ergane of Proverbs.43

Ibn Arabi states that Universal nature (Tavi't al-kull) 'is the feminine or maternal side of the creative act. She is the"merciful 'breathing-out' of God" (Nafa ar-rahman).'44 We may compare Sophia as the Divine Sigh of Compassion in Sirach: 'I came forth from the mouth of the Most High.'45 This breathing out has the effect of manifesting Sophia to the world, yet Sophia is also the dwelling place of God for, as Ibn Arabi says: 'Where was your Lord before creating the Creation? He was in a Cloud; there was no space either above or below.'46

The nature of both the Black Goddess and Sophia are brought out in Islam. The exoteric fulminations about women, so similar to those found in Christianity and Judaism are, of course, negative polarizations of the devouring Goddess, yet this exists side by side with the positive image of the Ka'ba, Islam's Black Madonna. within Islam, the Divine Male and female principles are typified by the Pen and the Guarded tablet. The Pen is God writing upon the tabula rasa of the World-Soul, which preserves the veiled tradition of Sufism.47

The quotation which leads this chapter is the paradoxical foundation of Islam's veiling of the Divine Feminine. Ibn Arabi's exposition of this paradox may help us to understand it better. 'The Absolute manifested in the form of woman is an active agent because of exercising complete control over man's feminine principle, his soul. This causes man to become submissive and devoted to the Absolute as manifested in a woman. The Absolute is also passively receptive because, in as much as it appears in the form of a woman, it is under man's control and subject to his orders. Hence to contemplate the Absolute in woman is to see both aspects simultaneously, and such vision is more perfect than seeing it in all the forms in which it manifests itself. That is why woman is creative, not created. For both qualities, active and passive, belong to the Essence of the Creator, and both are manifested in woman.'48

This defination must be taken in its mystical context. For Moslems, the feminine principle is active, and the masculine principle is quiescent, in the manner of Christ within the womb of Mary. After proper preparation by spiritual practices, the masculine principle grows and is born. 'Once birth is given to the spirit, this (feminine) principle remains as Fatima, the Creative Feminine, the daughter of the Prophet, in a state of potentiality within the spirit reborn.'49

The secret veiled power of the Divine Feminine is thus actively at work within Islam. Its esoteric forms uncompromisingly address the Divine with the masculine pronouns, but its esoteric qualities are all feminine.

The Goddess remains the esoteric heartbeat of Islam. She is the beloved of Sufis, 'the ultimate image of God the Beloved — the breaker of all images in the shrine of the heart. She is the form leading beyond form, the obstacle to the Way and the Way...'50

Sophia is herself the 'interpreter of ardent desires.' The mystical vision of Ibn Arabi portrays the longing of all for Sophia: The aspirations and desires of all seekers are attached to her, yet she is essentially unknown to them; hence they all love her, yet none blames another for loving her. Similarly, every individual soul and the adherents of every religion seek salvation, but since they do not know it, they are also ignorant of the way that lead to it, though everyone believes he is on the right way. All strife between people of different religions and sects is about the way that leads to salvation, not about salvation itself.'51

But Sophia is also the reconciler of differences, for her love belongs to everyone: 'She manifests herself everywhere, like the sun; every person who holds her deems that she is with him in her essence, so that envy and jealousy are removed from their hearts.' 52"

Caitln Matthews, Sophia: Goddess of Wisdom,
The Aquarian Press, 1992, p. 179-90.

Notes:
40. p. 74 Cragg;
41. p. 63 Corbin, 1977;
42. p. 65 ibid;
43. p. 66 iIbid;
44. p. 116 Burkhardt;
45. Sirach 24:3;
46. p. 185 Corbin, 1969;
47. p. 28 Bakhtiar;
48. p. 22 Bakhtiar;
49. p. 23 ibid;
50. Letter of Ya'quib bin Yusuf, Gnosis vol 5, p. 5, Fall 1987;
51. p. 81 Wilson, Scandal;
52. ibid)


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"We will show them Our signs in universe and within their own beings"




The fulfillment of eschatological instruction promised by Jesus
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2)
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09

Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249

“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa


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