Kitab Al Munir confirms identity of the Lady of the Resurrection

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.

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.

And verily the Hour will come: There can be no doubt about it,
Or about (the fact) that Allah will raise up all who are in the graves.
Yet there is among men such a one as disputes about Allah,
Without knowledge, without guidance and without the Book of Enlightenment,
Disdainfully bending his side in order to lead men astray from the path of Allah:
For him there is disgrace in this life, and on the Day of Judgement,
We shall make him taste the Penalty of Burning (Fire)

surah 22:7-9 Al Hajj (The Pilgrimage)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

They said: Allah took our promise not to believe in a messenger,
Unless he showed us a sacrifice consumed by fire (from heaven.)'
Say: athere came to you messengers before me with Clear Signs, and even with what ye ask for:
Why then did ye slay them, if ye speak the truth?'
Then if they reject thee, so were rejected messengers before thee who came with Clear Signs, and the Scriptures, and the Book of Enlightenment. [490]

surah 3:183-184 Ali Imran (The Family of Imran)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

"490. ... there is no doubt about the literal meaning of the words, 'the Book of Enlightenment'. But what does it precisely refer to?”

Abdullah Yusuf Ali, The Holy Qur'n
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

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'n, Amana Corporation, 1989.

The Qur'n 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 e Great News of the Resurrection to all humanity:

The Creator then said," I appoint that person 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.”

Kitab Al Munir (Book Of Enlightenment)
Kitab Al Munir - Shri Lalita Sahasranama 1-100
Kitab Al Munir - Shri Lalita Sahasranama 101-200
Kitab Al Munir - Shri Lalita Sahasranama 201-300
Kitab Al Munir - Shri Lalita Sahasranama 301-400
Kitab Al Munir - Shri Lalita Sahasranama 401-500
Kitab Al Munir - Shri Lalita Sahasranama 501-600
Kitab Al Munir - Shri Lalita Sahasranama 601-700
Kitab Al Munir - Shri Lalita Sahasranama 701-800
Kitab Al Munir - Shri Lalita Sahasranama 801-900
Kitab Al Munir - Shri Lalita Sahasranama 901-1000

In Sufism, woman is the ultimate secret, for woman is the soul.

"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 in Islam manifests metaphysically and in the inner expression of the religion.

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 mystical Islam 'has always honored the Divine Feminine'

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'n, 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]

Sufis have always described this theophanic experience as the vision of a woman

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'ytu 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).

Muyiddin ibn al-'Arabi. He said, 'To know woman is to know oneself,' and 'Whoso knoweth his self, knoweth his Lord.'

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

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

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]

Lady of the Resurrection on the Resurrection Day be the helper of human beings.

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