There Are More Things In Heaven And Earth

An Islamic perspective on the angelic world

by Abdalhaqq Bewley

“Oh East is East and West is West and never the twain shall meet.” This line of Rudyard Kipling has frequently been quoted to reinforce the popular misconception, the legacy of crusaders and orientalists, that Islam is an exotic foreign religion with a view of existence quite different from the one we Europeans hold, a perspective quite alien to the classical Christian tradition we have inherited. This prejudice goes very deep, even, in spite of themselves, affecting people who in theory should know better, but how far it is from the truth. In reality Islam is entirely integral to our tradition, a final and definitive restatement of the same eternal truths on which it is based. The Qur’an is explicit on the matter:

It is not piety to turn your faces to the East or to the West. Rather, the one with true piety is him who believes in Allah

and the Last Day, and the Angels, the Book and the Prophets,

and who, despite his love for it, gives away his wealth

to his relatives and to orphans and the very poor,

and to travellers and beggars and to set slaves free,

and establishes the prayer and pays zakat;

those who are true to their contracts when they make them,

and are steadfast in poverty and in illness and in battle.

Those are the people who are true. They are the godfearing.

It is also ironic that Kipling’s line, much to his own exasperation, is almost always quoted out of context. The poem when continued conveys exactly the opposite meaning to the one it is quoted to endorse.

The reason I have begun in this slightly combatative vein is because unless this is clearly grasped there will be a danger that you might take a kind of anthropological approach to my words and put them in some sort of pre-prepared Islamic pigeonhole, thereby missing the whole point of everything I am going to say. You see what is at issue here is not some concept of existence but the way existence actually is, the real nature of the universe we inhabit. This is the business of Islam as it has always been the business of every true approach to knowledge. The extract from the Qur’an I quoted outlines the underlying premises on which all the great traditional knowledge-systems of mankind have always been based. Behind all of them is the acceptance that we live in a universe created by One Divine Power surrounded by many unseen dimensions or angelic realms; that our existence on this earth is a short-lived affair whose significance lies in the fact that it is the realm of action whose result will become apparent in a further dimension of reality we will encounter when we die; and that Divine Guidance has come to tell us about all these things and to teach us how to live our lives in accordance with them.

This, in brief, was the basic view of existence held by almost every human community from the beginning of human history down to the present age and therefore the question addressed by this conference should not be so much whether angelic beings exist or not, a question about which there is no doubt, but rather how human beings have reached such a point of ignorance that it is necessary to discuss the matter at all.

It is quite clear that up to a certain point in our history these basic realities which I have mentioned remained unquestioned givens. In the European context the traditional view was, for instance, clearly expounded in the 13th Century by Thomas Aquinas. According to Aquinas, all things proceed from God; and God is not only the ground of their being but also the supreme Good with which all seek to be reunited. God created the world in order that He might know Himself more completely. God not only created but continuously sustains the world and governs it both directly by the eternal laws and indirectly through angelic forces. To all creatures He has given a “nature” or “form” in virtue of which they are necessitated both to be what they are, and to seek that which is proper for them. Man is different from other creatures in that only he can aspire to know God and in this lies his only fulfilment but he can either choose or deny this glorious possibility. Man is by his very nature oriented towards the supernatural world; he was created for knowledge of God. This was basically how everyone understood the world they lived in and their place in it.

When I went to a performance of the Merchant of Venice recently I was particularly struck by a speech addressed by Lorenzo to Jessica near the end of the play in which he says:

“There’s not the smallest orb which thou behold’stBut in this motion like an angel sings

Still quiring to the young-eyed cherubins;

Such harmony is in immortal souls;

But, whilst this muddy vesture of decay

Doth grossly close it in we cannot hear it.”

When I heard this it was immediately brought home to me that in Shakespeare’s time the traditional world-view I have been speaking of was still firmly in place. The angelic world and the immortality of the human soul were still very much part and parcel of people’s ordinary consciousness. And this brings me to the title of this talk which, of course, I have also borrowed from the Bard. “There are more things in heaven and earth…” and the quotation continues with Hamlet saying to Horatio: “than are dreamt of in your philosophy.” Although Shakespeare’s world was still sustained and nurtured by the old certainties, a new wind was blowing up which was shortly to reach gale force and wreak havoc with the old and true view leaving a very barren landscape in its place. This was the “new philosophy” and it is very possibly what Shakespeare is referring to here. Certainly John Donne, writing a little later, is very explicit on the subject:

“And new philosophy calls all in doubt,

The element of fire is quite put out;

The sun is lost, and the earth, and no man’s wit

Can well direct him where to look for it.

‘Tis all in pieces, all coherence gone;

All just supply and all relation.”

In the “new philosophy” the spiritual gave way to the material. Men became concerned with quantity rather than quality. Human consciousness became more and more confined within the limits of the material universe. It is not my intention to trace the detailed development of this process in this talk. I have gone into it in some detail in another place and for people who are interested in what happened and how it happened I have no hesitation in recommending Basil Willey’s seminal text, The Seventeenth Century Background, which so clearly and eloquently shows how the “new philosophy”, scientific materialism in its germinal stages, penetrated and impermeated the general consciousness. I would like to make it clear at this juncture that I am no Luddite. It is not my intention here to argue the pros and cons of the scientific revolution and the benefit or otherwise of its consequent discoveries. My point is that the pervasive nature of the scientific world view had a profound and far reaching effect on human consciousness. In fact for the human being the result was devastating. It was as if an impenetrable barrier became erected between the spiritual and material worlds and as the scientific world view inexorably imposed itself on and pervaded human consciousness, human beings became, in real terms, cut off from a true view of existence.

Up until this time people had been living at the centre of the universe with the sun and moon and stars revolving around them, above which were the celestial spheres of angelic activity all encompassed by the Throne of God, whose unseen Hand moved and directed the whole affair. From now on people lived on an insignificant mineral mass, a mere part of a minor planetary system, one of countless others lost in the unimaginable vastness of limitless space. For the ordinary person it was just like being suddenly uprooted from a small social environment where everyone is known to each other, the hierarchy clear and unquestioned, all the relationships tried, tested and trusted, the atmosphere benign, all the paths well-trodden, every corner familiar, every livelihood assured, and off-loaded into the alienation and impersonality of a giant modern megapolis whose barren streets seem to go on forever, where every quarter is the same yet unfamiliar, where the dominant energy is fear and mistrust, where even near neighbours are strangers.

Belief in God, which had been an inextricable part, a given, of the human situation became at best an optional extra and increasingly frequently not an option at all. And, of course, as this happened belief in the other foundational realities, the angelic worlds and Divine revelation and human accountability, all of which, of course, depend on belief in God, were themselves eroded and all but washed away. How beautifully though despairingly Matthew Arnold expresses what happened in those famous lines of his poem Dover Beach:

“The Sea of FaithWas once, too, at the full, and round earth’s shore

Lay like the folds of a bright girdle furl’d.

But now I only hear

Its melancholy, long, withdrawing roar,

Retreating to the breath

Of the night wind, down the vast edges drear

And naked shingles of the world.”

And the tide has gone a long way further out since then. Even more graphic and perhaps particularly apposite are Yeats’ incisive words:

Turning and turning in the widening gyreThe falcon cannot hear the falconer;

Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world…

The fact is that inner fabric of Christendom, having been severely frayed by the storms of the reformation was then completely ripped apart by the onslaught of the “new philosophy”. I want to say here that I am not talking of Christian beliefs or personal piety. What I am referring to is the legal and moral structure of European society. Christianity progressively lost its ability to impinge in any real way on society so that it is now obvious in so many ways, particularly in this country, that in social terms Christianity has disintegrated beyond the possiblity of restoration and that it is demonstrably no longer capable of furnishing that clear guidance which is so necessary for there to be a healthy and just human situation. Of all the traditional systems only Islam has survived complete and intact into our own time still able to provide, unadulterated, a true picture of existence in all its vastness and splendour and the necessary guidance to bring about the social renewal which is so clearly vital at this time. These two things, the collapse of Christian tradition and the integrity of Islam were vividly borne out for me by two personal experiences.

Some time ago I was asked to give a talk on Islam to a study circle run for his parishioners by the vicar of a large rural parish in Norfolk. I gave a straightforward exposition of the basic beliefs and practices of Islam to the dozen or so people present. After the meeting the vicar approached me and thanked me and then said that he had been particularly interested in what I had said about the angels, which he had until then never really believed in or understood! At first I couldn’t believe that he was being serious but then I saw that he was really in earnest. Here was a man officially responsible for the spiritual guidance of a large number of other human beings who was himself ignorant of a huge dimension of existence without knowledge of which any true spiritual development is in reality impossible.

The other experience happened last year during a trip I made to Morocco. While I was there I went to visit a man I have known for many years who is generally recognised as a man of great spiritual knowledge. One thing he said on that occasion is particularly relevant in the context of this talk. He said, “People give this dimension we live in the name of dunya (the arabic word for “this world”) but it really only deserves to be called dweeniya (the diminutive form meaning tiny little “this world”). If people only knew even a little of what God has created they would see that this world, to which they give so much importance, was, in comparison with what God has made, like one white hair in the hide of a black bull.” And he was speaking from his own direct experience. He does not merely believe in the angels he has travelled among them in their realm!

In order to understand what angels are and the role they play in existence it is first essential to have some understanding of how existence functions, of the way creation unfolds, the way the world we live in comes into being. It is clearly beyond the scope of my present purpose to give an account of the whole creational process and this is in no way intended to be that but it is necessary to have the basic picture. Simply put there are three domains of existence known in arabic as Mulk, Malakut, and Jabarut.

The last of these, Jabarut, is the domain of undifferentiated Divine Power, that indivisible Oneness which is at once the Fountainhead and Sustainer of all being and yet totally independent of it. The first of them, Mulk, is the domain of this world, the so-called material universe into which we emerge at birth and where we remain until we die, the space\time world of the seemingly solid objects of our day to day experience. The third term, Malakut, is the bridge between the two. The domain of God’s Throne. The domain of the Mighty Pen and the Guarded Tablet whereby and on which all created things are written down, all that has happened up to now and all that will ever be. The domain of the Day of Judgement and all that happens on it. The domain of the Delights of Paradise and the Terrors of Hellfire. The domain of of the eighteen thousand Unseen Worlds which have never been explored. And most importantly in the light of what has gathered us together here, the domain of the Angels where they live and move and have their being.

All of this and everything that happens in existence takes place continually and instantly by the direct command of God. The angels are the means whereby the commands of God are carried out and this is where the overall function of the angelic forces in existence lies. An example that is sometimes used to help explain the angelic role in the creation as a whole is the way the body works. Think what happens when you decide to get up from your seat. First of all an act of will is necessary, a decision to move, a central command. And then automatically as if by magic literally hundreds of coordinated separate movements and adjustments and readjustments occur spontaneously and you find yourself on your feet. The body moves as a harmonious whole but the process by which this takes place requires the transmission of hundreds of discrete electrical impulses conveying the instruction to stand up to every one of the different limbs, muscles and faculties concerned, simultaneously, unresistingly obedient to the command to move. As the electrical impulses are to the body, so are the angels to existence as a whole.

The classical definition of the angels is that they are winged creatures created out of light, being neither male nor female, needing no external sustenance, and totally submissive to the will of God. I would add at this point as a kind of caution that the angels and many of the things I have just been talking about belong outside the space\time continuum of our ordinary experience and perception and are therefore, properly speaking beyond the scope of normal language to describe. The Prophet, upon whom be peace, once said that such things are: “What the eye has not seen and the ear has not heard and the heart of man cannot conceive.” But the fact is that we have no other access to knowing about these things except through human language, and God in the Qur’an and the Prophet in his own statements use human language to tell us about realities which exist beyond space\time in the way that best indicates what they truly are.

We must, however, be careful on two counts. We must not imprison the descriptions within our own experience of material existence by taking them too literally but at the same time we must be careful not to etherialise them completely and realise that, when we meet them, the things involved will be recognisable from the description we were given. It is a little like reading a map. You have a clear idea about what you will find when you arrive but the reality is, of course, very different from the lines and symbols on the map.

As far as the angels are concerned Boticelli and Raphael and so many others have conceptualised and sensualised them for all of us almost beyond repair so that the word “angel” immediately summons up an image of a chubby infant or buxom female with white feathered wings, making it really quite difficult for us to have an understanding of what an unveiled angelic presence might truly be. Were it not for a personal experience I once had, I would certainly have no real idea of what an angel is.

Once while I was asleep I became aware of a bright speck of light in the corner of my eye. It stayed there for some time and I remember wondering what it was. Suddenly it came towards me at tremendous speed, increasing in size and brightness all the time until it completely filled my field of vision and I was instantaneously aware of it as a dazzling angelic presence. All I can say about it was that it was huge and winged and intensely beautiful but of such brightness that I could not bear to look at it and I woke up with a shock. From when the speck of light started to approach until the time I awoke was the shortest possible split second and this happened well over twenty years ago but it is still absolutely vivid in my mind. I can only say that this glimpse I was shown enabled me to know without doubt that angels are indeed made of light and that they do indeed have wings.

This general understanding of the nature and role of the angels is greatly amplified by the Qur’an and in tradition so that we end up with a clear picture of the angelic world. I would interpose here that this could not be nor is it intended to be a complete and exhaustive description of the angelic realm. There are undoubtedly hierarchies upon hierarchies of innumerable angelic beings in existence whose splendour and magnificence are truly only known to Him who brought them into being. One of the great blessings of Islam as man’s final guidance is that we are only told of things on a need to know basis. We have been given neither more nor less than the knowledge we need to allow us to successfully navigate the shoals and turbulences of this life and ensure our safe arrival in the Next. Therefore although there are, of course, knowledges without number and rare beings who plumb the depths of some of them, the basic guidance of the Qur’an and the prophetic tradition contain all that is necessary for all human beings until the end of time. With regard to the angels we are told firstly of the four great angels who bestride, as it were, the angelic firmament in respect of mankind: Gabriel, Michael, Azrail and Israfil, peace be upon all of them.

Of all the individual angels we know more about Gabriel than any other and this is because of the specific function which he performs. Gabriel is the angel of revelation. In a general sense this means that he is charged by God with informing mankind about the Divine Reality. Were it not for Gabriel we would know nothing about God or His Laws or the purpose and possibilities of human existence on the earth. He is the means to all knowledge and awareness of God, God’s messenger from Himself to human beings. Specifically, this, of course, meant that Gabriel had an intimate connection with the Prophet Muhammad, peace be upon him, during his life. He transmitted to him the words of God in the form of the Qur’an visiting him regularly with different portions of the revelation as they were needed over a period of more than twenty years. Gabriel also acted as teacher and guide for the Prophet on many other occasions throughout his life. One particular event worth mentioning in this context is the Night Journey and Ascension of the Prophet when Gabriel accompanied him first from Makka to Jerusalem and then up through the Seven Heavens to the very limit of form at which Gabriel himself was forced to halt although the Prophet went on beyond into the very Presence of God.

The Archangel Michael’s role in existence is all-encompassing. He is over all natural processes, the angel of creation. Everything that comes into being does so through him and the myriads of angels under him. He is, as it were, the translator of God’s creational commands making sure that they are completely and perfectly carried out. This means, of course, that there is an angelic component, angelic participation, in everything that happens. The Prophet, peace be upon him, made this clear in several specific statements. Every drop of rain that falls has an angel accompanying it. Every blade of grass; every budding leaf; every opening bloom; every flourishing tree. Every beast that crawls and bird that flies. Every stone and stream and valley and hill. There is nothing in existence which is not in reality imbued with angelic presence indicating and declaring its Divine provenance. It is this that has sometimes led people out of ignorance to attribute divinity to the things themselves. It is this, perceived in a heightened state, that poets and painters strive to convey through their words and on their canvasses. William Wordsworth contrives to speak for both:

Ah! then, if mine had been the Painters hand,To express what then I saw; and add the gleam,

The light that never was, on sea or land,

The consecration, and the Poet’s dream.

As Michael is concerned with bringing things into being, Azrail, is concerned with taking them back again. He is the Angel of Death, who takes the spirits at death and returns them to their Lord. At the appointed predetermined time he will visit every single one of us and draw our spirits out from our bodies. If we have affirmed the Divine Unity in our lives and followed God’s guidance as brought to us by His Messengers our spirits will slip from our bodies with no difficulty. But if we have rejected God and His guidance and decided we know better, may God forbid, then the great reluctance of the spirit’s withdrawal from the body is compared to a rusty nail being drawn with great difficulty out of a skein of tangled wool. May God protect us all from such an end.

Perhaps the most momentous role of all is that possessed by Israfil, the Trumpet-blower, the Angel of Annihilation. To him falls the task, when God’s command is finally given, of causing the total annihilation of all existence so that the Face of God alone remains and then of calling it back again for the Final Account. There will be three blasts sounded by Israfil. The first will be a blast of terror announcing the arrival of the Last Day; the second blast will wipe out everything that exists; and the third will call back every human being to face their reckoning. The Last Hour is always imminent. The Qur’an describes it as “hanging heavy in the heavens and earth,” and the Messenger of Allah, peace be upon him, said in reference to Israfil, “How can I give myself to enjoyment when the one with the Trumpet has raised the Trumpet to his mouth and knitted his brow and is poised to blow?”

Along with these four great beings are others of similar magnitude and magnificence. There are the Throne-bearers who are mighty angels charged with the responsiblity of of holding up the Throne of God which is the greatest of all created things. There are eight of them and they are so huge that the distance between the neck and shoulder of one of them is described as being as far as the fastest horse could travel in seven hundred years. Near these are the Karubiyyun, angels near to God whose sole function is to bask in His presence unceasingly glorifying and praising Him. There is Ridwan, chief of the beautiful angels who are the custodians of the Gardens of Paradise and his counterpart Malik, chief of the terrible angels who are the custodians of Hellfire. In connection with these last two there is something I would like to share with you which both confirms the absolute reality of the angelic forms and at the same time shows how people’s vision of other worldly realities is tempered by the context of their own life experience. How the universal becomes particularised within an individual human consciousness

From 1977 to 78 I lived with my family in a village near the town of Enugu in south-eastern Nigeria. While we were there the chief received a visit from one of his brothers, a retired senior police officer from Lagos, who heard we were there and came to see us. He gave me the following account of an experience that had happened to him in his youth which was so extraordinary that I still remember it almost word for word. As a young police constable he had apparently led a pretty riotous life: wine, women and song in very liberal quantities.

One night near dawn after a particularly wild party he was riding home on his police motor-bike very drunk. Suddenly something happened and he found himself lying by the roadside. An open lorry drew up crammed full with people and he just managed to clamber on clinging to the tail-board. After some distance the lorry stopped in a place he did not recognise. Then a strange thing happened. Although he had been the last person on he was somehow also the last person to get off. They had stopped in front of a beautiful gate. A queue formed leading up to it and he was the last in the queue. In the far distance through the gate he could see a wonderful building with a gold bed in it which he knew was his house.

One by one the names of all the people in front of him were called out in beautiful ringing tones and as that happened they were let in through the gate. His summons, however, never came. He was absolutely distraught and shouted out, “What about me! What about me!” The voice said, “Your name is not recorded here.” He said, “It must be. Look there’s my house.” Then he realised that the voice belonged to a huge man who was standing there, so tall that he could not see his head. The man said, “Look for yourself.” A gigantic hand came down, picked him up, and he found himself high in the air, looking down at the pages of an enormous book containing a list of names written in gold. Sure enough his name was no where to be seen. Another thing was that in spite of the man’s vast size and enormous strength he was not frightened in any way but rather comforted and reassured.

The man then said to him, “Your only chance of getting in at this time is to go to my colleague at the other gate down the road.” He went down a long path and eventually found himself at another gate, very different from the first one. I was a desolate, frightening place. There was another gigantic man standing by it who was absolutely terrifying. A harsh voice yelled down at him, “You certainly wouldn’t want to come in here!” He immediately took to his heels and ran from that place as fast as he could go. The next thing he was aware of was a nun looking down at him, screaming hysterically.

What had apparently happened was that he had failed to take a corner at high speed and had gone straight into a tree. He had been taken to hospital, given up as dead, and laid out in the mortuary. Suddenly he had sneezed and sat up nearly scaring to death the nun who was sitting there watching over the newly dead. In his near escape from death he had met first of all Ridwan, the angelic overseer of paradise, and then Malik, the guardian of Hellfire, but had seen the whole event within the framework of the visual imagination of a Nigerian of his time. He explained his vision of his eventual resting place in Paradise by saying that he had subsequently mended his ways and had become a practising Muslim. He was still longing, he said, to reach his true home, the house he had seen in the distance through the gate.

The angels we have been talking about up to now have basically all been cosmic beings of universal dimensions but there are also angels of a much more intimate personal kind. In fact every single individual human being has attendant angels of various sorts. All of us have guardian angels who are with us from birth to death, night and day, wherever we are. Their task is to protect us from harm and, whenever possible, to guide us to the good. This protection can vary from simple reminders, such as suddenly remembering we have forgotten something and many other similar things, which all of us experience on a daily basis, to more spectacular occurrences, such as when we narrowly miss being killed or escape unscathed from serious accidents, which happen to almost everyone at some time in their lives. The angelic guidance comes in the form of inspirations to do something beneficial or prickings of conscience. The difference between it and satanic whisperings is that the latter almost invariably come with force and are concerned with self-gratification and if acted upon leave a feeling of guilt and self-digust but if firmly denied soon go away, whereas the former, the angelic voice, is usually very soft at first and easily blocked out but if followed up gets stronger and stronger and when acted upon leaves you with a feeling of well-being and the certain knowledge you have done the right thing.

Each of us also has recording angels who quite literally keep a record of every moment of our lives. This is this Book we will be presented with on the Day of Resurrection, that record from which nothing whatsoever will be missing and which constitutes the indisputable evidence on which our Reckoning will be based. Thus our ultimate fate in the Next World, although we only find out on the Day of Judgement what it will be, is not the result of some arbitrary decision taken then, but is rather made up of the texture of our lives in this world; we are either condemning or exonerating ourselves minute by minute and day by day and our recording angels are with us, one on each side, writing it all down.

A most important aspect of angelic activity in creation, which I already touched on when speaking of the guardian angels, is the interaction between the angelic and the human worlds. The guardian angels exemplify one way that the angels interact with human beings which is by means of direct inspiration when angelic influence is experienced as a sort of inner prompting to good. However, there are other ways in which the angels can and do directly impinge on human existence. One is by taking on human form.

It is clearly impossible for angels to manifest themselves in their true form in this dimension of existence which simply would not be able to withstand the brightness of their light. Therefore when God wishes angels to appear in this world they appear in human form. One example of this mentioned in the Qur’an is the angels who were sent to warn Lot of the imminent destruction of Sodom and Gomorrah. They first visited Abraham who realised they were angels when they did not eat the food he had prepared. Another example is the angel sent to Mary to tell her she would give birth to Jesus, peace be upon both of them. There were also many occasions in the Prophet’s life when Gabriel appeared to him in human form.

On one famous occasion he also appeared in the presence of a large gathering of the Prophet’s Companions. They were sitting with the Prophet one day when a man came up and sat down right in front of him. The astonishing thing was that, although none of them knew him and therefore he could only be a newly arrived traveller, his clothes were spotlessly white and his hair shining black. He asked the Prophet some questions and then ratified his replies which the Companions also found surprising. When he had gone the Prophet told them he had been Gabriel who had come to teach them.

There are in fact many recorded instances when people, who have found themselves in difficulties of one sort or another, have been helped by the sudden appearance of a person who has shown them a way out and subsequently disappeared without trace. There is no reason at all to doubt that in at least some cases this is the result of angelic intervention in human affairs.

Another way in which angels have a direct effect on human affairs is when angelic energy makes itself felt in this world. This can take various forms. It is known from the Qur’an, for instance, that the Muslims were helped militarily by receiving angelic support during several battles during the life of the Prophet. This appeared as lending an overwhelming violent force to the Muslims’ efforts and as panic and terror in the hearts of their enemies. Examples of this particular kind of angelic reinforcement in a military context are very numerous. One recent occurrence I was told about at first hand happened during the fighting in Afghanistan between the Russians and the Mujahidin. A comparatively weakly held Mujahidin position (about twenty men with machine guns and a couple of mortars) was being attacked by a Russian tank platoon of greatly superior strength.

Suddenly, for no apparent reason, all the tanks halted and their occupants got out and started running away as fast as they could in the opposite direction leaving the perfectly operational tanks they had been driving in Mujahidin hands. One of the Russians was captured and questioned about what had happened. He said that out of the blue all of them were simultaneously paralysed by a blind panic and could think of nothing but getting away as soon as possible.

There is another form of angelic energy people experience which is very different to the previous one though it too is often felt on the battlefield. That is the feeling of calm and tranquillity that sometimes comes over the heart of the believer in the middle of the most tumultuous and stressful situations. This is called in arabic, sakina or stillness. An angelic presence can also often be clearly felt at particular holy places, like the tombs of saints and some places of worship. This can sometimes be very strong, appearing as an almost tangible densification of the atmosphere, the beating of myriad angel wings. In all of these and many other ways the angelic world intersects with ours continually.

This then has been a brief glimpse into the angelic dimensions of existence, a necessarily very inadequate one both because of constraints of time and also my own comparative ignorance and general inability to communicate the matter more effectively. However I hope that despite these limitations I have been able to convey to you some sense of the reality of the angelic world and its interaction with our own and that I have made it clear that there are indeed countless more things in heaven and earth than are generally reckoned with in the narrow confines of the dominant philosophy of scientific materialism. We cannot afford to take the false, so-called scientific position of thinking we are impartial observers of the phenomenal world. That is the literally soul- destroying viewpoint of modern man. The truth is that the universe we inhabit is literally bursting with angels; creation is vibrant with the energy of ceaseless angelic activity. This is not in question. What is in question is us. Are we up to this knowledge? Are we people who are able to fulfill the demands which knowledge of the angels imposes on us. This knowledge is dangerous. It requires us to change. If we have it we can no longer afford to be passive consumers in a society which is all but explicitly dedicated the destruction of people’s spiritual well-being. We have to act on our knowledge and become true inheritors of the mantle of divine guidance which has been passed down to us, determined to see human beings restored to their rightful status as God’s representatives on the earth with all that that entails. If we do not strive for this we will poison and destroy our own hearts. If we do, we will truly live and die in the company of the angels, realising to the full the splendour of what it is to be a human being.


James the Just by Tom Saunders

Paul identified Naasseni or Sethians in his letters as early as 38 A.D., when he went to Jerusalem and met James the Just. Most Sethians lived on until the 60’s in places like in Alexandria. There are three eras I use to try and put people into the right time periods in regard to Alexandrian Christianity.

1. The Sethian Era (44-90) of Alexandrian Gnosticism, is when the Apostle Mark was the founder of Christianity in Alexandria. Also the Apostle Matthias, taught Carpocrates, and the Apostle Basilides. Basilides also received instruction from Glaucius, Peter’s scribe, circa 44 to 90 A.D. (see Mead)
2. The Basilidian Era (90-120) of Alexandrian Gnosticism is when Basilides taught Valentinus and other Alexandrian Gnostics, circa, 90-120 A.D. Valentinus also received instruction from Theudas, companion to Paul. Pope Justus of Alexandria was still Dean of the Catechetical School until 127. He had been appointed by Mark. Basilides died in 138.
3. The Valentinian Era (120-180) of Alexandrian Gnosticism is when Valentinus taught, Heracleon, Theodotus, Bardesanes, Ptolemy, and others, 120 -180 A.D. All of these known Gnostics have extant writings, all of which use Sethian Specific terms. Valentinus died in 180.
Below is a lexicon of Sethian specific words foound in NHL texts.

(Abrasax, Adonaios, Aeons, Aphredon, Archons, Armedon, Armozel, Astraphaios, Autogenes, Barbelo, Bridal Chamber, Davithai, (Domedon) Doxomedon, Demiurge, Echamoth, Eleleth, Ennoia, Iao/Jeu, Gamaliel, Garment, Hebdomad, Kaliptos, Logos, Marsanes, Mirotheos, Monad, Ogdoad, Oriel, Pistis, Pleroma, Protennoia, Protophanes, Sabaoth, Saklas, Sophia, Totalities, Yaldabaoth, Youel)

This is a lexicon of Sethian specific words used in known Valentinian works.

(Aeon, Archon, Bridal Chamber, Demiurge, Garment, Hebdomad, Logos, Monad, Ogdoad, Pleroma, Pistis, Sabaoth, Sophia, Totalities, Yaldabaoth)

Compare this to the following from James.

“The First Apocalypse of James” (the Just) uses the following six Sethian Specific terms, (Achamoth, Adonaios, Archon, Hebdomad, Echmoth, Garment) [6]
The words in James in my opinion are far more Sethian than Valentinian.
Einar Thomassen is the author of, “Valentinian Material in James. Thomassen makes several good observations about Valentinian material in the text, but on the other hand doubts it is in fact Valentinian. I suspect the text could be Basilidian due to the early Sethian vocabulary used in the text.
The original text could be from as early as 60-70 A.D.
Thomassen in his work describes the Valentinian Demiurge as the offspring of Achamoth or Sophia. He points out how Irenaeus confirms the text was used in Valentinian rituals, especially concerning redemption.
Thomassen makes some distinction between Sethian and Valentinians. He makes some assuptions they did not know the same vocabularies. My work shows they did. He notes that Valentinians used the term Demiurge more than others and the concept of the Demiurge for Valentinians are not that of Plato. Valentinians did not use the term Barbelo which means Mother. The term Barbelo appears to be critical to Sethian authors to explain the Ogdoad powers of the Mother. This is in the trinity of the Ogdoad powers of Father, Mother, and Son, and most NHL texts point out this tripartite union.
Achamoth and Echmoth are references to Sophia, perhaps as a higher and lower, or male and female Archon-Ogdoad powers. In the text Jesus and James discuss hebdomads and their heavenly constructions. This teaching was known by early Sethians and later Valentinians.
Adonaios means Father, and this is a reference to the Ogdoad powers of the Father, mentioned in the “Gospel of the Egyptians” and “The Apocryhon of John.” This is directly related to the Sethian tripartite explanation of Jesus’ power as divinity; by becoming the Son of the Ogdoad powers of the Father, and Mother. Adonaios is the Father, in all three texts, and is most definately Sethian.
Extant works attributed to Basilides, Simon Magus, Dositheos, and Valentinians use a shared vocabulary. One of the key words is hebdomad…
“James said, “Rabbi, are there then twelve hebdomads and not seven as there are in the scriptures?” The Lord said, “James, he who spoke concerning this scripture had a limited understanding. I, however, shall reveal to you what has come forth from him who has no number. I shall give a sign concerning their number. As for what has come forth from him who has no measure, I shall give a sign concerning their measure.”
A hebdomad is a seven unit mathematical progression of an Aeon emanation from the monad to triad, then adds a tetrad, which forms a trivium and quadrivium. A hebdomad is a two part seven unit Aeon emantion, that follows a formation or grammar of a tripartite algorithm. All Aeon emanations follow the same tripartite algorithm.
1st Premise/Monad A=C) (2nd Supporting Premise/Duad A=B = B=C) (Synthesis/Triad of A=B=C) = 1. (This triad forms a Monad)
1. Monad, {a.} =1
2. Duad, {a. ∩ b.} =1
3. Triad, {a.∩b.∩c.} =1
4. Tetrad, {a.∩b.∩c.∩d.} =1
5. Hebdomad, {a.b.c. ∩ d.e.f.g.} =1
6. Ogdoad, {a.b.c.d. ∩ e.f.g.h.} =1
The Hebdomad Model:
(Trivium {a.b.c.}) (Quadrivium {d.e.f.g.}) (Synthesis {a.d.c.d.e.f.g.} = 1 (Hebdomad forms a Monad)
The Evil Hebdomad is: 
(a. Darkness like Wrath, b. Desire, c. Ignorance) (d.Excitement, e. Form, f. Action, g. Knowledge) (Synthesis {a.d.c.d.e.f.g.} ) =1.
In both the Sethian and Valetninian teaching all human emotions can be put into this template. The seven evil emotions or hebdomads are Wrath, Envy, Hate, Lies, Lust, Grief, and Fear. All of these have polar opposites, which is likely related to the refernence in James about the seven hebdomads in scripture. That is where I learned them.
The knowledge about hebdomads helped the Sethians and Valentinians to manipulate good against evil, much like playing a chess match. Hebdomads are like chess pieces you can learn to manipulate. This application of hebdomads was for individuals, but could put to use as a virtual map of human emotions that was shared by those that knew the hebdomad model. An illustration of a hebdomad breakdown can be found in Mead’s “Simon Magus,” in the NHL Archives. Magus also describes Aeon emanation of male and female.
These are the Sethian Specific terms in James that are shared with other NHL texts: Achamoth (Wisdom), Adonaios (Father), Archon (Ogdoad-Ruler), Hebdomad(Aeon emanation), Echmoth (Wisdom), Garment (Aeon Soul) [6 matches to the Sethian-Valentinian Lexicon, SGG]
The author of this text in order to write about the Sethian Specific terms, would have known “The Gospel of the Egyptians,” “The Apocryphon of John,” “The Gospel of Thomas,” and others. They are all based upon the Sethian and Valentinian Aeonology and Pythagorean monadic sequences, like Hebdomads.
I support the idea that the James text was pre-Valentinian work. Because the text uses early Sethian terms refering to the powers of male and female Archons, and the author did not use Barbelo, to explain the Ogdoad powers of the Mother, it points to Valentinian or Basilidian redaction and possibly reconstruction. Basilides did not use Sethian specific language to explain at least his version of the Mother, or divine feminine. James in my opinion a late Sethian era text.
James the Just did not live longer than 69 A.D. and some say he was killed in 62 A.D.  In perspective Mark died in 68 A.D. Nobody knows when Basilides was born, but he knew the Apostle Matthias, and Peter’s scribe, Glaucius. Basilides died in 138 A.D. (Mead)
Two copies of the James text exist. The text can be read with others I mentioned as part of the Nag Hammadi Library collection.

Jinn (Arabic: الجن‎‎, al-jinn), also romanized as djinn or anglicized as genies (with the more broad meaning of demons),[1] are supernatural creatures in early Arabian and later Islamic mythology and theology. An individual member of the jinn is known as a jinni, djinni, or genie (الجني, al-jinnī). They are mentioned frequently in the Quran (the 72nd sura is titled Sūrat al-Jinn) and other Islamic texts. The Quran says that the jinn were created from a smokeless and “scorching fire”,[2] but are also physical in nature, being able to interact in a tactile manner with people and objects and likewise be acted upon. The jinn, humans, and angels make up the three known sapient creations of God. Like human beings, the jinn can be good, evil, or neutrally benevolent and hence have free will like humans.[3] The shaytan jinn are akin to demons in Christian tradition and are classified into three groups:[4]


The earliest evidence of the word, can be found in Persian, for the singular Jinni is the Avestic “Jaini”, a wicked (female) spirit. Jaini were among various creatures believe among pre-Zoroastrian peoples of Persia.[5][6]

Jinn is an Arabic collective noun deriving from the Semitic root JNN (Arabic: جَنّ / جُنّ‎‎, jann), whose primary meaning is “to hide”. Some authors interpret the word to mean, literally, “beings that are concealed from the senses”.[7] Cognates include the Arabic majnūn (“possessed”, or generally “insane”), jannah (“garden”), and janīn (“embryo”).[8] Jinn is properly treated as a plural, with the singular being jinni.

The anglicized form genie is a borrowing of the French génie, from the Latin genius, a guardian spirit of people and places in Roman religion. It first appeared[9] in 18th-century translations of the Thousand and One Nights from the French,[10] where it had been used owing to its rough similarity in sound and sense.

Pre-Islamic Arabia

Archeological evidence found in Northwestern Arabia seems to indicate the worship of jinn, or at least their tributary status, hundreds of years before Islam: an Aramaic inscription from Beth Fasi’el near Palmyra pays tribute to the “ginnaye“, the “good and rewarding gods”,[11][12] and it has been argued that the term is related to the Arabic jinn.[13] Numerous mentions of jinn in the Quran and testimony of both pre-Islamic and Islamic literature indicate that the belief in spirits was prominent in pre-Islamic Bedouin religion.[14] However, there is evidence that the word jinn is derived from Aramaic, where it was used by Christians to designate pagan gods reduced to the status of demons, and was introduced into Arabic folklore only late in the pre-Islamic era.[14] Julius Wellhausen has observed that such spirits were thought to inhabit desolate, dingy, and dark places and that they were feared.[14] One had to protect oneself from them, but they were not the objects of a true cult.[14]


Prophet Idris visits Heaven (Paradise) and Hell, Persian miniature

In Islamic theology jinn are said to be creatures with free will, made from smokeless fire by God (Arabic: Allah) as humans were made of clay, among other things.[15] When jinns are called “fire spirits” it´s does not refer to their current nature, rather to their origin.[4] Jinn (and varies of the word) are mentioned 29 times in the Quran: Surah 72 (named Sūrat al-Jinn) is named after the jinn, and has a passage about them. Another surah (Sūrat al-Nās) mentions jinn in the last verse.[16] The Quran also mentions that Muhammad was sent as a prophet to both “humanity and the jinn”, and that prophets and messengers were sent to both communities.[17][18] Like humans, jinn will also be judged on the Day of Judgment and will be sent to Paradise or Hell according to their deeds.[19]

Classifications and characteristics

The black king of the djinns, Al-Malik al-Aswad, in the late 14th century Book of Wonders

The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, mourning rituals and practise religion (in addition to Islam, it can also be Christianity or Judaism).[20] One common belief in Muslim belief lists five distinct orders of jinn — the Marid (the strongest type), the Ifrit, the Shaitan, the Ghul (or Jinn), and the Jann (the weakest type).[21] A few traditions (hadith), divide jinn into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly.[22] described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb.[23] They may even appear as dragons, onagers, or any number of other animals.[24] In addition to their animal forms, the jinn occasionally assume human form to mislead and destroy their human victims.[25] Certain hadiths have also claimed that the jinn may subsist on bones, which will grow flesh again as soon as they touch them, and that their animals may live on dung, which will revert to grain or grass for the use of the jinn flocks.[26]

Ibn Taymiyyah, an influential late medieval theologian whose writings would later become the source of Wahhabism,[27] believed the jinn to be generally “ignorant, untruthful, oppressive and treacherous.”[28] He held that the jinn account for much of the “magic” perceived by humans, cooperating with magicians to lift items in the air unseen, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.[28]

In Sūrat al-Raḥmān, verse 33, God reminds jinn as well as mankind that they would possess the ability to pass beyond the furthest reaches of space only by His authority, followed by the question: “Then which of the favors of your Lord will you deny?” In Sūrat Al-Jinn, verses 8–10, Allah narrates concerning the jinn how they touched or “sought the limits” of the sky and found it full of stern guards and shooting stars, as a warning to man. It goes on further to say how the jinn used to take stations in the skies to listen to divine decrees passed down through the ranks of the angels (Sura al Jinn verse 9),[29] but those who attempt to listen now (during and after the revelation of the Qurʾan) shall find fiery sentinels awaiting them. The Quran forbids their association with God, and advises men not to worship jinns instead of Him, the Quran says “And they (Pagan Arabs) imagine kinship between Him and the jinn, whereas the jinn know well that they will be brought before (Him)”, Quran Surah 37, Verse 158.

Seven kings of the Jinn are traditionally associated with days of the week.[30]

  • Sunday: Al-Mudhib (Abu ‘Abdallah Sa’id)
  • Monday: Murrah al-Abyad Abu al-Harith (Abu al-Nur)
  • Tuesday: Abu Mihriz (or Abu Ya’qub) Al-Ahmar
  • Wednesday: Barqan Abu al-‘Adja’yb
  • Thursday: Shamhurish (al-Tayyar)
  • Friday: Abu Hasan Zoba’ah (al-Abyad)
  • Saturday: Abu Nuh Maimun


A related belief is that every person is assigned one’s own special jinni, also called a qarīn, and if the qarin is evil it could whisper to people’s souls and tell them to submit to evil desires.[31][32][33] The notion of a qarin is not universally accepted among all Muslims, but it is generally accepted that Shayṭān whispers in human minds, and he is assigned to each human being.[clarification needed]

In a hadith recorded by Muslim ibn al-Hajjaj, the companion Abdullah, son of Masud reported: ‘The Prophet Muhammad said: ‘There is not one of you who does not have a jinnī appointed to be his constant companion (qarīn).’ They said, ‘And you too, O Messenger of Allah?’ He said, ‘Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.’ [34]

In Muslim cultures

A manuscript of the One Thousand and One Nights

The stories of the jinn can be found in various Muslim cultures around the world. In Sindh the concept of the Jinni was introduced during the Abbasid Era and has become a common part of the local folklore which also includes stories of both male jinn called “jinn” and female jinn called “jiniri“. Folk stories of female jinn include stories such as the Jejhal Jiniri.

Other acclaimed stories of the jinn can be found in the One Thousand and One Nights story of “The Fisherman and the Jinni“;[35] more than three different types of jinn are described in the story of Ma‘ruf the Cobbler;[36][37] two jinn help young Aladdin in the story of Aladdin and the Wonderful Lamp;[38] as Ḥasan Badr al-Dīn weeps over the grave of his father until sleep overcomes him, and he is awoken by a large group of sympathetic jinn in the Tale of ‘Alī Nūr al-Dīn and his son Badr ad-Dīn Ḥasan.[39] In some stories, jinn are credited with the ability of instantaneous travel (from China to Morocco in a single instant); in others, they need to fly from one place to another, though quite fast (From Baghdad to Cairo in a few hours).

During the Rwandan genocide, both Hutus and Tutsis avoided searching local Rwandan Muslim neighborhoods because they widely believed the myth that local Muslims and Mosques were protected by the power of Islamic magic and the efficacious jinn.[citation needed] In Cyangugu, arsonists ran away instead of destroying the mosque because they believed that jinn were guarding the mosque and they feared their wrath.[40]

Pre-Adamite Jinn

According to some islamic beliefs, supported by the hadiths of Ibn Abbas and Tabari the Jinn inhabited and ruled the earth before humankind. Over time they caused corruption and shed blood, so God sent either the angels to fight the corrupted Jinn or a fire that consumed the most creatures on earth.[41]

Solomon and the Jinn

Main article: Solomon in Islam

According to tradition, the jinn stood behind the learned humans in Solomon’s court, who in turn, sat behind the prophets.[citation needed] The jinn remained in the service of Solomon, who had placed them in bondage, and had ordered them to perform a number of tasks, like building the first temple.[42]

And before Solomon were marshalled his hosts, of jinn and men and birds, and they were all kept in order and ranks. (Quran 27:17)

The Qurʾan relates that Solomon died while he was leaning on his staff. As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work. They realized the truth only when Allah sent a creature to crawl out of the ground and gnaw at Solomon’s staff until his body collapsed. The Qurʾan then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.

Then, when We decreed (Solomon’s) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating penalty (of their task). (Qurʾan 34:14)

Ibn al-Nadim, in his Kitāb al-Fihrist, describes a book that lists 70 Jinn led by Fuqtus, including several Jinn appointed over each day of the week[43][44] Bayard Dodge, who translated al-Fihrist into English, notes that most of these names appear in the Testament of Solomon.[43] A collection of late fourteenth- or early fifteenth-century magico-medical manuscripts from Ocaña, Spain describes a different set of 72 Jinn (termed “Tayaliq”) again under Fuqtus (here named “Fayqayțūš” or Fiqitush), blaming them for various ailments.[45][46] According to these manuscripts each Jinn was brought before King Solomon and ordered to divulge their “corruption” and “residence” while the Jinn King Fiqitush gave Solomon a recipe for curing the ailments associated with each Jinn as they confessed their transgressions.[47]




  • Ibn Taymiyah’s Essay on the Jinn (Demons), abridged, annotated and translated by Dr. Abu Ameenah Bilal Philips, International Islamic Publishing House: Riyadh, p. 19 (note 4).
  • Qur’ān 15:27
  • El-Zein, Amira. “Jinn”, 420–421, in Meri, Joseph W., Medieval Islamic Civilization – An Encyclopedia.
  • Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar I.B.Tauris 2010 ISBN 978-0-857-73063-3 page 141
  • Tisdall, W. St. Clair. The Original Sources of the Qur’an, Society for Promoting Christian Knowledge, London, 1905
  • The Religion of the Crescent or Islam: Its Strength, Its Weakness, Its Origin, Its Influence, William St. Clair Tisdall, 1895
  • Edward William Lane. “An Arabic-English Lexicon”.. p. 462.
  • Wehr, Hans (1994). Dictionary of Modern Written Arabic (4 ed.). Urbana, Illinois: Spoken Language Services. p. 164. ISBN 978-0-87950-003-0.
  • Oxford English Dictionary, 3rd ed. “genie, n.” Oxford University Press (Oxford), 2014.
  • Arabian Nights’ entertainments, Vol. I, 1706, p. 14.
  • Hoyland, R. G., Arabia and the Arabs: From the Bronze Age to the Coming of Islam, p. 145.
  • Jonathan A.C. Brown. Muhammad: A Very Short Introduction Oxford, 2011.
  • Javier Teixidor. The Pantheon of Palmyra. Brill Archive, 1979. p. 6
  • Irving M. Zeitlin (19 March 2007). The Historical Muhammad. Polity. pp. 59–60. ISBN 978-0-7456-3999-4.
  • Quran 55:14–15
  • Quran 116:4–4
  • Quran 51:56–56
  • Muḥammad ibn Ayyūb al-Ṭabarī, Tuḥfat al-gharā’ib, I, p. 68; Abū al-Futūḥ Rāzī, Tafsīr-e rawḥ al-jenān va rūḥ al-janān, pp. 193, 341
  • Tafsīr; Bakhsh az tafsīr-e kohan, p. 181; Loeffler, p. 46
  • Ṭūsī, p. 484; Fozūnī, p. 527
  • Hughes, Thomas Patrick. Dictionary of Islam. 1885. “Genii” pp. 133-138.
  • Fozūnī, p. 526
  • Fozūnī, pp. 525–526
  • Kolaynī, I, p. 396; Solṭān-Moḥammad, p. 62
  • Mīhandūst, p. 44
  • Abu’l-Fotūḥ, XVII, pp. 280–281
  • “Ibn Taymiyyah”. Encyclopædia Britannica. Retrieved 16 January 2015.
  • Ibn Taymiyyah, al-Furqān bayna awliyā’ al-Raḥmān wa-awliyā’ al-Shayṭān (“Essay on the Jinn”), translated by Abu Ameenah Bilal Phillips
  • “AL-JINN (THE JINN)”. QURAN.COM. Retrieved 23 April 2016.
  • Robert Lebling (30 July 2010). Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar. I.B.Tauris. p. 87. ISBN 978-0-85773-063-3.
  • Quran 72:1–2
  • Quran 15:18–18
  • Sahih Muslim, No. 2714
  • Sahih Muslim, Book 39, Hadith No. 6759
  • The fisherman and the Jinni at Classic Literature
  • Idries Shah – Tales of the Dervishes at ISF website
  • The Arabian Nights – ALADDIN; OR, THE WONDERFUL LAMP at Classic Literature
  • The Arabian Nights – TALE OF NUR AL-DIN ALI AND HIS SON BADR AL-DIN HASAN at Classic Literature
  • Kubai, Anne (April 2007). “Walking a Tightrope: Christians and Muslims in Post-Genocide Rwanda”. Islam and Christian-Muslim Relations. Routledge, part of the Taylor & Francis Group. 18 (2): 219–235. doi:10.1080/09596410701214076.
  • Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN 9780826449566 Page 16
  • Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar I.B.Tauris 2010 ISBN 978-0-857-73063-3
  • Bayard Dodge, ed. and trans. The Fihrist of al-Nadim: A Tenth-Century Survey of Muslim Culture. New York: Columbia University Press, 1970. pp. 727-8.
  • Robert Lebling. Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar. I.B. Taurus, 2010. p.38
  • Celia del Moral. Magia y Superstitión en los Manuscritos de Ocaña (Toledo). Siglos XIV-XV. Proceedings of the 20th Congress of the Union Européenne des Arabisants et Islamisants, Part Two; A. Fodor, ed. Budapest, 10–17 September 2000. pp.109-121
  • Joaquina Albarracin Navarro & Juan Martinez Ruiz. Medicina, Farmacopea y Magia en el “Misceláneo de Salomón”. Universidad de Granada, 1987. p.38 et passim

Shadrach, Nineveh (2007). The Book of Deadly Names. Ishtar Publishing. ISBN 978-0978388300.

Although it is more than just architecture designed to shapes with religious meaning and values. These shapes are used because these religious traditions understand, or perhaps understood at one time the deeper esoteric principles those shapes, patterns, and ratios represent. 

When i talk about sacred geometry I mean it defined in this way: The perennial sacred art-science dedicated to the study and applications of Harmonic power and the symbolic Shapes, Patterns & Numbers that constitute the language of nature & consciousness as a universal code of creation.

Sacred Geometry is an ancient-future cosmic wisdom we are fast reclaiming. Under the new labels of Design Science, Fractal Harmonics, DNA Resonance and Scale-Invariance Physics, we are walking again the higher turn of humanity’s spiritual spiral.

Sacred Geometry is currently re-discovered as a knowledge KEY for shifting to a new paradigm of universal wholeness and loving inter-connectedness with the Web of Life. Traditional wisdom holds the universe to exist because of a profound harmonic order. From the quantum vacuum to atoms to DNA to galaxies, certain precisely reoccuring ratios and geometric symmetries are the foundation of the whole cosmos. 

The contemporary faces of Sacred Geometry are called: Design Science, Fractality, Invariance-scale Physics, Phi Recursiveness, Hyper-Harmonics, Self-Similarity and Quantum Geometry…


In Persian mythology and Armenian mythology, the Peri (Persian: پری‎‎ pari) are exquisite, winged fairy-like spirits ranking between angels and evil spirits. They sometimes visit the realm of mortals.

In earlier sources, they are described as agents of evil who have been denied paradise until they have done penance; later, they are benevolent.

In Persian mythology and literature

At the start of Ferdowsi‘s epic poem Shahnameh, “The Book of Kings”, the divinity Sorush appears in the form of a peri to warn Keyumars (the mythological first man and shah of the world) and his son Siamak of the threats posed by the destructive Ahriman. Peris also form part of the mythological army that Kaiumers eventually draws up to defeat Ahriman and his demonic son. In the Rostam and Sohrab section of the poem, Rostam‘s paramour, the princess Tahmina, is referred to as “peri-faced” (since she is wearing a veil, the term Peri may include a secondary meaning of disguise or being hidden[dubious ]).

Peris were the target of a lower level of evil beings called دیوسان divs (دَيۋَ daeva), who persecuted them by locking them in iron cages. This persecution was brought about by, as the divs perceived it, the peris’ lack of sufficient self-esteem to join the rebellion against perversion.[citation needed]

In Islam

Jinn, notably evil ones, are called Dev by the Persians, and the most powerful referred to as Narahs (which signifies males though there are said to be females too). The good Jinn are the Piri (or Peri in Turkish) which is usually applied to the female. There are lower orders of Jinn, one of which is called Gul or Ghul (from which the English word Ghoul is derived). These are regarded as a kind of female Sheytan or evil Jinni (the male is called Qutrub). Guls are said to be solitary demonic creatures resembling both man and animal; they inhabit cemeteries where they feed on the dead, or lie in wait for a traveler to pass where from they entice and trick him by changing their shape (shape-shifting) to resemble another traveler, and lead him from his course till lost. [1]

Western representations

The term peri appears in the early Oriental tale Vathek, by William Thomas Beckford, written in French in 1782.

In Thomas Moore‘s poem Paradise and the Peri, part of his Lalla-Rookh, a peri gains entrance to heaven after three attempts at giving an angel the gift most dear to God. The first attempt is “The last libation Liberty draws/From the heart that bleeds and breaks in her cause”, to wit, a drop of blood from a young soldier killed for an attempt on the life of Mahmud of Ghazni. Next is a “Precious sigh/of pure, self-sacrificing love”: a sigh stolen from the dying lips of a maiden who died with her lover of plague in the Mountains of the Moon (Ruwenzori) rather than surviving in exile from the disease and the lover. The third gift, the one that gets the peri into heaven, is a “Tear that, warm and meek/Dew’d that repentant sinner’s cheek”: the tear of an evil old man who repented upon seeing a child praying in the ruins of the Temple of the Sun at Balbec, Syria. Robert Schumann set Moore’s tale to music as a cantata, Paradise and the Peri, using an abridged German translation.

French composer Paul Dukas‘s last major work was the sumptuous ballet La Péri (1912). Described by the composer as a “poème dansé”, it depicts a young Persian prince who travels to the ends of the Earth in a quest to find the lotus flower of immortality, finally encountering its guardian, the Péri.[2]

Gilbert and Sullivan‘s 1882 operetta Iolanthe, is subtitled The Peer and the Peri. However the “peris” in this work are also referred to as “fairies” and have little in common with peris in the Persian sense.

A peri, whose power is in her hair, appears in Elizabeth Ann Scarborough‘s 1984 novel The Harem of Aman Akbar.

In the novel Zariel’s Doom (2014) by Joseph Robert Lewis, “peris” appear as small fairy-like creatures with leaf-like wings, insect-like eyes, and four arms (but no legs). They are impish pests that can speak, but can only be understood by angels, and can only repeat words and phrases that have been spoken to them previously.

In terms of popular culture, the line from Moore’s ‘Paradise and the Peri, ‘one morn, a Peri, at the Gate of Eden stood, disconsolate’ is quoted in the Doctor Who adventure The Twin Dilemma, when the lead character of the series, the Doctor, having seemingly gone mad after a violent regeneration into a new persona, compares his travelling companion Peri Brown to a Peri. The Doctor goes on to explain that “a Peri is a good and beautiful fairy in Persian mythology. The interesting thing is, before it became good, it was evil…”, and incorrectly concludes that she is a malevolent alien spy.



An Apocalypse is like a revalation, but it can also refer to social or natural disaster from the view that the destruction is Apoclyptic. The End of Days or End Times is generally considered an Apocalyptic event.

I have worked on the following primer for the past couple of weeks, but I have been collecting the research since 2012. My aim was to write a document that could put people on the same page as to the real dangers of Climate Change. It’s Apocalyptic….

The Saunders Primer for ET’s, EDC’s, and Climate Change


Tom Saunders B.A. /B.S. Certified Linguist, Activist

Climate Change as a term tends to confuse people as to what it means and entails. Some people mean Climate Change as referring to anthropogenic (man-made) climate disruption. In fact Climate Change means more than that.

To be more precise and holistic as a field of study Climate Change should be thought of as having core branches. This is like philosophy having the basic core branches of epistemology, metaphysics, and natural law. Climate change relates to the branches of change in the environments of the macro world, change in the micro world, and change in the climate of the social world.

1. Climate Changes in the Macro Environment:

The Macro world is where the sun shines, the wind blows, and the rain falls, or doesn’t in the case of drought. It is also inclusive what man has added to the natural world in terms of economic systems, logistics, and infrastructure. The macro world is where we can see and experience the wind, water, earthquakes, and weather extremes. The Macro environment is where greenhouse gases change the reflection of light on the earth and causes Global Warming.

2. Climate Changes in the Micro Environment:

The Micro environment exists in our blood streams and biology. The micro world is where microscopic changes happen to all living things. The micro world is where things like the acidity of water, radioactivity and the quality of air become what they are. We live in an environment where the same Environmental Toxins are causing the damage in all three environments. The Micro environment is where cellular and genetic damage happens.

3. Climate Changes in the Social Environment:

The social climate in populations changes much like the weather. What happens in the micro and macro environment creates a long and short term effect on what happens in a social fabric. What happens in the Micro and Macro environments have a direct influence on what disasters happen in a social field.

The Natural 50 Year Timeline for Climate Change:

The changes in all three types of climate environments of this model are on a natural fifty year timeline. This means that it takes fifty years to go from start to finish in completing the cause and effect of a natural Climate Change cycle. This means what we do in the macro or micro environments today, takes a fifty year span to complete its cause and effect in the timeline cycle.

The effects of the micro and macro climate relate to the social climate in that the social climate reacts in the timeline.  In this cycle, the macro and micro changes act like a feedback loop in tune with the social fabric. (See Feedback Loops below)

Environmental Toxins:

Environmental Toxins are man-made poisons from biological, chemical, or radioactive sources. These same poisons are responsible for both macro and micro environmental disruptions.

Endocrine Disruption Chemicals, EDC’s are a class of some of the most dangerous environmental poisons. The most dangerous of the EDC’s are dioxin compounds. Poisoning from them or radioactive poisoning, share the effect of being carcinogenic, mutagenic, and teratogenic. This means these poisons reach deep into the human gene pool.

E.D.C.’s are known to cause breast and prostate cancer, non-Hodgkin’s Lymphoma, thyroid diseases, and diabetes. E.DC.’s are a direct cause of chromosomal damage, infertility, (Mekong Syndrome), asthma, obesity, strokes, heart disease, chloracne, peripheral neuropathy, autoimmune diseases, Alzheimer’s, Autism, and Parkinson’s diseases., There are other less commonly known conditions from critical contamination from endocrine disruptors.

The birth defects from critical EDC contamination include missing organs, missing bones, extra limbs, enlarged hearts, and various forms of mental retardation. The most dangerous EDC’s like dioxin compounds are teratogenic, meaning monster makers. This refers to the severe birth defects these toxins are known to cause.

One of the most common sources of EDC pollution besides from gas fracking is from most furniture containing flame retardants. Flame retardants contain the necessary ingredients to create deadly compounds in fires. This was proven by the San Francisco Fire Dept. investigation that showed fire retardants, when burned, produced dioxin and other teratogenic toxins in the gases emitted. The victims’ experience from this kind of contamination speaks to the fact that small dosages of EDC’s can create the deadly effects of critical contamination. (Source: “The Toxic Hot Seat”)

Critical Contamination from Environmental Toxins:

Critical contamination is that point when exposure to a biological, chemical, or radioactive Environmental Toxin causes definable medical damage.

I use the term because measurements for radioactivity and EDC contamination are complex and different. This is in spite of the fact that they both cause very similar destructive medical and genetic scenarios. They cause all the maladies I have mentioned above. They can be classified in three categories as carcinogens, mutagenic, and teratogenic. Radioactivity and the worst EDC’s are all three at once.

1. Carcinogenic: Likely to cause one or more types of cancer.

2. Mutagenic: Likely to cause a mutation in your DNA

3. Teratogenic: Likely to pass on mutation and defects to a fetus. These defects are known to increase in severity from one generation to another.

Greenhouse Gases, Air Pollution, and Global Warming:

Greenhouse Gases are Methane, Carbon Dioxide, Nitrous Oxide, and Particulates. As the man-made production of these gases increase or decrease in the atmosphere, the reflection of the sun on the earth alters the surface temperature. Global warming is caused by the increase of gas, thus causing the increase in heat.

All four types of greenhouse gases are emitted from gas fracking wells. A recent medical study shows closer proximity to fracking cites are thought to intensify critical contamination.

Dr. Panettieri, R.A. quoted from his medical study: “People who live near fracking sites suffer higher rates of heart conditions and a neurological illness says research.” The Independent (UK).”

The emission of high pressure gases from fracking wells carry particles of various materials to the surface and into the air. These particles fall to earth at some point when the greenhouse gases rise up into the atmosphere. It makes sense that the highest concentration of these particles would be closer to the discharge sites.

I would suggest that Dr. Panettieri’s study shows living in proximity well sites are likely to cause critical contamination. This is due to higher concentration of toxins in the air, on the ground and in the water.  I recall reading an estimation that one in twenty people now live near fracking operations.  Fracking went global in 2006.

Recent Studies Showing Environmental Toxin and EDC Contamination:

A study headed by Dr. Susan Nagel of the University of Missouri confirms the presence of EDC’s at well cites and even EDC pollution from these wells in the Colorado River. The study tested for Estrogen and Androgen receptor levels. Her work confirms EDC pollution from fracking and supports a lot of the information available from TEDX. Her study was before the Animas river spill that turned the waters orange.

Dr. Zak Hildenbrand of the University of Texas with his team of scientists recently tested 550 drinking water wells in the same area as the 20,000 fracking wells over the North Texas Barnett Shale Region. The U.T. study revealed high pollution levels of benzenes, hydrochlorides, and other Environmental Toxins. This 5000 sq. mile area covers 17 counties from below Dallas up to the Red River.

A Pennsylvania state DEP investigation of the Clyde Mine in Pennsylvania, at 10 Mile Creek revealed serious pollution from radioactive materials including the EDC’s known to be in fracking wastewater.

Tests of the mine’s water samples being polluted by the illegal dumping of Fracking waste, showed contamination from radium 226 and 228. The results showed 65 times the radium levels that the EPA considers safe for drinking water. Fracking EDC’s are bad, but radioactive EDC’s have to be considered even much worse dangers.

An Estimation of EDC Pollution from Fracking in Denton Texas:

The Hildenbrand study in North Texas provides some perimeters for figuring out the amount of pollution the 20,000 wells might produce. In a previous model I called the “Dallas Model” I used 14,500 wells against the 2006 population of Dallas County. This was to provide the figures needed to determine how much of the Environmental Toxins were being emitted into the environment per person…

The outcome of my first estimation was around 75 lbs. per person. This was based upon a figure of 60,000 lbs. of fracking compound per well. The compounds are mixed with as much as 7 million gallons of water per well. Less than half of that mixture is recovered, the amount of water per well can vary.

The 20,000 wells in the North Texas study used an estimated 60,000 lbs. of fracking compound per well which equals, 1,200,000,000 lbs. If we estimate that an average of 5 million gallons of water was used per well, the fracking compounds were mixed with an estimated 100,000,000,000 gallons of water. We can assume around half of this mixture was recovered from the 5000 square/cubic miles, and this leaves the other half of this dangerous mixture still in the environment.

Using the above model we can determine that 240,000 lbs. of fracking compound has been used for every square mile of the 17 counties of the Barnett Shale Region. Some areas are more productive than others and this means some areas are more polluted than others. Population levels in the region vary.

For this example of Denton as a contaminated population I am using 60,000 lbs. of compounds per well. I am using an average of 5 million gallons of water per well. Denton Texas claims a population of 113,383, and on record, 280 wells from gas inspection records. The actual number of wells may vary due to non-regulated cites. So, 280 wells x 60,000 lbs. per well, equals 16,800,000 lbs. of fracking compounds, the total of which is dumped into the Denton environment with approximately 1,400,000,000 gallons of water. 16,800,000 divided by 113,383 people equals over 148 lbs. of fracking compounds per person.

A Department of Defense study suggested that during the Viet Nam era we dumped 15 lbs. of Agent Orange per person. People in Viet Nam are still being poisoned from this original contamination during the war. The teratogenic effect of this poisoning has become apparent in the number of deformities seen in the population.

A Nationwide Water Analysis of Environmental Toxins:

 A study just completed by the U.S. Geological Survey found that insecticides known as neonicotinoids contaminated almost half of the samples taken in the nationwide study. Among the chemicals found in water contaminated by pesticides indicated the following:  Imidicloprid was found in 37 percent of the samples in the national study, clothianidin in 24 percent, thiamethoxam in 21 percent, dinotefuran in 13 percent. Neonocptomoids are mild neurotoxins.

Other commonly found insecticides polluting the environment are Acephate, Chlorpyrifos, Carbaryl, Metam Sodium, Malathion, and Trichlorfon. All of these insecticides are all teratogenic EDC’s.

There are as many herbicides just as dangerous. Glyphosate (Roundup), Atrazine, Dicamba, Motolachlor, Pendimethalin and Trifluralin are among the most common teratogenic herbicide polluters.

Perfluorooctanoic acid (PFOA), perfluorooctane sulfonate, and other perfluoroalkyl acids have been detected in drinking water in 94 public water systems in 27 states, effecting over 6.5 million people in regard to immunotoxicity. These chemicals are phased out of use in the U.S. but persist in the environment. They have been linked to thyroid conditions. They were once used for fire retardants and to make Teflon.

Environmental Toxins from Fracking Compounds:

One air quality study in Pennsylvania measured emissions of BTEX coming from a test of a well and reported…

“The tests detected chemicals that, according to Bamberger, “[read] like an environmentalist’s worst nightmare: BTEX (benzene, toluene, ethyl benzene, m-xylene, p-xylene, and o-xylene); carbon tetrachloride; chloromethane; methylene chloride; tetrachloroethylene; trichlorofluromethane; I, I, 2-trichloro-I, 2, 2-trifluoroethane; and I,2,4-trimethylbenzene.” These chemicals, the authors observe, impact the neurological and respiratory systems and can be toxic to blood cells.

“Among the cancer-causing and environmental toxins mixed into fracking fluid are acrylamide, benzene, naphthalene, ethyl-benzene, toluene, and xylene. In addition, the deep-earth contaminants brought to the surface in wastewater include arsenic, lead, chromium, barium, and strontium (plus radium-226 and other radioactive materials). A 2011 scientific analysis of 632 chemicals used in natural gas operations found that 25 percent can cause cancer; 37 percent can disrupt the endocrine system; more than 40 percent can affect the brain (as well as nervous, immune, and cardiovascular systems); and more than 75 percent can impair the eyes, intestines, and respiratory system.”

Climate Change and Feedback Loops:

Feedback Loops are part of the observable science in the cause and effect of disruptive Climate Change. A feedback loop occurs when the outputs of a system are re-routed back as inputs as part of a chain of cause-and-effect that forms a circuit or loop.

Most people have heard electric feedback from speakers and microphones, and this is what is meant as a type of feedback event seen in all three types of Climate Change. In fact the micro and macro world are in a direct behavioral feedback loop with what happens to the Social Climate.

The teratogenic effects of EDC contamination of mass populations like Denton are in a feedback loop to the genetic population at large, and this has the potential to critically contaminate the entire human gene pool.

Feedback Loops being studied in the macro world speak to the cause and effects of weather disruption, and observable events like severe drought, storms, floods, and ice-caps melting. Understanding feedback loops can help explain how micro and macro environmental changes escalate.

An example of a positive feedback loop is when fire can escalate until it produces its own wind. At some point the masses will reach a degree of critical contamination in the human gene pool to create feedback loops and this may be deadly to the preservation of humanity.

Mass Contamination and Overpopulation:

Predictions are that the human population of the earth could grow from seven plus billion in 2000 A.D. to as high as eleven billion during the next three 50 year Climate Change cycles.

Overpopulation remains one of the most critical contributors to Climate Change.  The more people there are, the higher the degree of man-made pollution there is. The world’s social climate on keeping fossil fuels as an energy source does not appear to be dissipating.

Sometime in the current Climate Change timeline, probably sooner than later, the effect of Environmental Toxins and critical contamination on the human gene pool will become more obvious. This is when mass critical contamination comes from not only direct exposure to toxins, but from genetic transmission from parents. There are reasons to believe this is already happening and increasing.

Autism rates have increased at an alarming rate worldwide. Autism rates in Europe have remained virtually the same for the last decade, but in the U.S. they have risen from 1:10,000 in 1981 to 1:88 in 2012, to 1:68 in 2014. “Many studies point to the prevalence of toxins in our environment as the culprit.” (Dr Brian Moench)

Thyroid diseases and cancers are also on the rise, as are other maladies associated with the seven glands of the endocrine system. Every medical condition described above associated with Agent Orange and Gas Fracking operations are due to EDC and/or other Environmental Toxic exposure.

Some people like in Denton Texas mentioned above have been heavily exposed to fracking toxins for over fifteen years in the first Climate Change cycle. (2000-2050) I think the critical contamination of the entire population of Denton is likely. It is possible to find out.

“During 1986, CDC’s Division of Environmental Health Laboratory Sciences, Center for Environmental Health, developed a method for measuring TCDD (dioxin) in human serum. The measurement, which is based on lipid weight, is highly correlated with paired measurements of TCDD in adipose (fat) tissue.” (CDC)

This test shows elevated TCDD levels and could be used to survey a population like Denton. However, if the environmental toxic levels are high enough to cause critical contamination from exposure, symptoms are going to show up and increase in the population. This is when Critical Contamination really becomes obvious.

I am an Agent Orange victim with multiple medical symptoms. I was exposed to Agent Orange and critically contaminated in 1969. I have both heart disease, neurological damage, and others. There is little doubt that I have the teratogenic chromosomal damage associated with EDC contamination. If I am correct about Denton, they too must take social responsibility for being contaminated.

I know the social pressure and social responsibility of having to practice birth control, rather than pass on a teratogenic condition. Those critically exposed to EDC’s should consider they have sexual responsibility, a condition like an STD. It is a condition that ruins the normal chance for a person’s genetic legacy.


Most Climate Change writers and researchers concentrate on the possible social consequences of the disruptions mostly in the macro and social world. They do not include the consequences from the destruction of the micro world. This has to change for the understanding of Climate Change to be a holistic field of study.


Climate Change Update: 7/6/2015
Tom Saunders
In prior posts I have written about the Pope’s excellent understanding of Climate Change reflected in his recent Encyclical. I have also mentioned that there is a fine point in understanding disruptions in both the environments of the macro and micro world. Climate Change is also about what happens in our micro ecosystems and biology and not just about extreme weather.
In our micro environment, our gene pool, a certain doomsday scenario looms affecting man’s genetic makeup. This is due to mass contaminations, particularly in areas were gas fracking and other exposure has critically contaminated populations with Endocrine Disruption Chemicals, EDC’s.
In a joint project several Universities in Texas undertook a comprehensive study of ground water in the North Texas area of the Barnett Shale region. The study was led by Dr. Zak Hildenbrand of the University of Texas, and others from Tarleton and Houston.
The analysis makes it clear that BTEX compounds and hydrochlorides are present in the 550 North Texas groundwater samples collected by the group composed of sixteen Texas University scientists.
BTEX is an acronym that stands for benzene, toluene, ethylbenzene, and xylenes. A report from a recent Univ. of Texas comprehensive groundwater analysis of the Dallas area makes it clear that benzenes and hydrochlorides are being used in the fracking process. These chemicals can mix to form Agent Orange or dioxin compounds as bi-products. This dangerous contamination is something I have warned about to every major politician in Oklahoma, and the Mayor of Dallas.
I spoke with Dr. Hildenbrand on July 3rd, and we discussed his findings and he later read some of my work. He wrote it was “compelling and well written.” I was grateful for the compliment, and I hope to acquire more information for future articles.
Dr. Hildenbrand mentioned his study did not specifically test for dioxin compounds. According to what Dr. Hildenbrand said, there were unknown chemicals detected by his research team that were not targeted by the study. He also explained to me how waste water and materials can be radioactive when retrieved. I mentioned that EDC’s are bad enough, but radioactive EDC’s are even worse.
I mentioned to Dr. Hildenbrand that a Dr. Nagle of the University of Missouri recently did a study that showed EDC contamination at well cites and even the Colorado River. The heat and the pressure of the fracking process seems a scientifically perfect environment to form dioxin compounds from the benzenes and hydrochlorides used in the injection process.
Exact information is difficult to get as the fracking companies are not regulated, and not required to disclose all of the ingredients used in mixing fracking compounds. It will take more formal studies to calculate how many people are being affected by EDC contamination. I suspect it is massive.
Dioxin compounds are the most dangerous of the EDC’s and like radioactive poisoning it causes mutagenic damage to human and animal DNA. This effects the victim in other ways but the chromosomal damage is teratogenic, which means a mother’s defects are passed on to the fetus. Other EDC’s like benzenes are known carcinogens but may not be teratogenic, unless the fracking waste mixture you are exposed to happens to be radioactive.
The cause and effects of EDC’s on a population has been done to some extent in Viet Nam, and by the Agent Orange Registry, who track Veterans exposed in the Viet Nam era to EDC’s. I myself am one of these veterans, with multiple symptoms from exposure. The two types of exposed American Veteran, and the Mekong population shows a picture of what mass critical exposure does to a population.
It does not take much exposure to these poisons to be critically contaminated by EDC’s. Some people get sick right away, others have symptoms show up later, up to twenty years. People who are critically exposed should not have children as it is almost certain any fetus would have, sometimes multiple birth defects. The defects are known to get worse from one generation to the next. This genetic flaw has been shown in Viet Nam where it is called Mekong Syndrome.
A Department of Defense study calculated that during the Viet Nam War, we dumped around 15 lbs. per person into the environment. People in the Mekong region of Viet Nam are still being contaminated. My estimation showed that in the Dallas area, the poundage for EDC’s was around 75, per person. I am hoping further studies will show more accurate figures.
My estimation is based upon a 2006 population, and 14,500 wells from an estimation I used from the documentary, “Gasland.” Dr. Hildenbrand mentioned 20,000 wells in the Barnett Shale Region. the amount of water used in the fracking process varies but it can take up to 7 million gallons. Around 60,000 pounds of fracking compounds are used for each well. There are over a thousand possible ingredients for fracking compounds according to a recent EPA study, and many are known carcinogens. (TEDX The Endocrine Disruption Exchange, Inc.)
I live a few miles north of the Barnett region in Oklahoma, known as “Texoma.” The northern border of the 5000 square mile Barnett Shale Region stops at the Red River, and extends above Dallas. Both Texas and Oklahoma have multiple wells in the area and have similar problems. The Texas and Oklahoma state governments have tried to prevent people from taking action against fracking.
The Oklahoma Supreme court has recently ruled that those citizens hurt by earthquakes can litigate against the energy or drilling companies. Otherwise, the state Corporation Commissioner is responsible for the safety and operation of wells. People have been hurt…
“Homes have been rattled and damaged to the tune of tens of thousands of dollars, and worrying regulators is the stark fact that some of last month’s earthquakes stretched beyond rural oilfield areas and into Oklahoma City.” (Urry, Environews)
Relative to Climate Change the North Texas and Oklahoma border has just endured its worst flash flooding in the history of the region. This is after a long drought. These are some of the macro effects in the environment related to Climate Change. There is more to worry about concerning the micro environment and EDC’s because the use of chemicals that can produce dioxin compounds are massive and found almost anywhere in this environment. Any padding or material in our furniture is likely treated with benzenes and hydrochloride compounds being used as fire retardant.
The documentary “The Toxic Hot Seat” reveals the high level of exposure to dioxin compounds by firemen when these treated materials burn. Firemen were being critically contaminated from just smoke. This information was revealed when San Francisco firemen had an unusually high amount of sick people, critically contaminated by EDC’s. Their symptoms were the same as other Agent Orange victims.

EDC’s are known to cause breast and prostate cancer, non-Hodgkin’s lymphoma, diabetes, and other cancers and destructive medical conditions. EDC critical exposure causes chromosomal damage and infertility, as well as birth defects like Autism. Exposure causes conditions of, asthma, obesity, strokes, heart disease, chloracne, peripheral neuropathy, Alzheimer’s, “Mekong Syndrome,” and Parkinson’s diseases. Birth defects include missing organs, missing bones, enlarged hearts, deformities of all sorts, including various forms of mental retardation.

EDC’s do not act like other poisons in regard to being lethal. They kill some quickly after exposure, or it can take a long time for any symptoms to show up. Critical contamination is when exposure to EDC’s causes any or several symptoms mentioned above. More or higher exposure to EDC’s may not effect the victim like a higher dosages of arsenic.

The science of micro and macro effects of Climate Change are on a fifty year timeline. This timeline shows the effects of what was done since 2000 and according to this natural law timeline, will not be fully realized until around 2050. But then another 50 year cycle will begin. Things will not get better unless drastic changes are done today.

The effects of EDC’s on the world population will become more apparent when the maladies mentioned above increase and escalate on a more massive scale than they have. This is likely to lower the world populations. This damage to the human gene pool should become apparent, if not now, it will be when nobody can have a normal child. I base this prediction just on the serious increase of autistic children born since 1980.

Autism rates in the United States have risen from 1 in 10,000 in 1981, to 1 in 68 in 2014. In 2012, the rate was 1 in 88. This means Autism is in an escalation phase in the gene pool and is headed to being likely in any pregnancy. Autism is only one malady known to be related in Mekong Syndrome, and it is not the only ECD related symptom to be on the rise. Critical contamination can show up as multiple maladies. People react differently to critical exposure, and that time of proof for most victims of critical contamination is usually when the symptoms start to show up.

Because Climate Change is logged unto a 50 year cycle, what we do now as precautions has to be carried out through the next cycles. It is too late to reverse the damage done since 2000, all we can do is record what happens now and in the future cycles. I myself am 67, and in poor health, so I am not anticipating seeing the 2050 start to the next cycle. Most of the people responsible for the mass contamination of EDC’s are around my age. We will likely be dead before it is known the scale of damage from Environmental Toxins by the end of the 2000-2050 cycle.

Climate Change has an aspect or branch, as a field of study, that relates to the stress of man’s social environments and economies. One of the realities of mass population contamination in the ecosystems from EDC’s will be shifts in the availability of food, fuel, and safe water supplies. The question of overpopulation is cause for concern in regard to man’s future survival.

The more people in the world means more use of Environmental Toxins, and more pollution, as well as more stress on the socio-economic networks to provide essential needs. To survive some populations will have to make critical social changes.

Mass EDC contamination is going to change the way people need to look at family planning and contraception by the end of the 2000-2050 cycle. By then people may see the effects of EDC poisoning in Dallas and other heavily contaminated areas to an extent seen in Viet Nam along the Mekong River.

I have to speak from my own experience as an Agent Orange victim as to the dangers of being exposed to dioxin and other dangerous Environmental Toxins. I have had neurological and muscle damage, five heart attacks, two quadruple surgeries, and a stent inserted into vessels above my heart. These are long growing conditions since I first knew I was contaminated in the 80’s.

“Where there is smoke there is fire,” and where there are benzenes and hydrochlorides being used in a process like fracking there is likely to be dioxin compounds. Formal studies like those done by Dr. Hildenbrand need to be done to test the Dallas model for specific EDC’s.

The Instructor Gospel
Tom Saunders
The “Instructor Gospel” is a set of sayings from the “Gospel of Thomas” that combine to form what Jesus said in terms of what we should do. There is a divide in religion over the letter of the law and the spirit of the law. The Christian movement sought…“a new covenant, not of letter but of spirit; for the letter kills, but the spirit gives life.” (II Corinthians 3:6.)
Jesus said to Mariamne, “Do not lay down any rules beyond what I appointed you, and do not give a law like the lawgiver lest you be constrained by it.” (“Gospel of Mary”)
The specific criteria of the sayings below is that each contains at least one specific instruction from Jesus to do something…
Gospel of Instruction
1. (L-2.) Jesus said, “Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All.”
2. (L-5) Jesus said, “Recognize what is in your sight, and that which is hidden from you will become plain to you . For there is nothing hidden which will not become manifest.”

3. (L-6) His disciples questioned him and said to him, “Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?”

Jesus said, “Do not tell lies, and do not do what you hate, for all things are plain in the sight of heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered.”

4. (L-12) The disciples said to Jesus, “We know that you will depart from us. Who is to be our leader?”

Jesus said to them, “Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being.”

5. (L-14) Jesus said to them, “If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth – it is that which will defile you.”

6. (L-15) Jesus said, “When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your father.”

7. (L-22) Jesus saw infants being suckled. He said to his disciples, “These infants being suckled are like those who enter the kingdom.”

They said to him, “Shall we then, as children, enter the kingdom?”

Jesus said to them, “When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter the kingdom.”

8. (L-24) His disciples said to him, “Show us the place where you are, since it is necessary for us to seek it.” He said to them, “Whoever has ears, let him hear. There is light within a man of light, and he lights up the whole world. If he does not shine, he is darkness.”

9. (L-25) Jesus said, “Love your brother like your soul, guard him like the pupil of your eye.”

10. (L-27) <Jesus said,> “If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”

11. (L-33) Jesus said, “Preach from your housetops that which you will hear in your ear. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light.”

12. (L-36) Jesus said, “Do not be concerned from morning until evening and from evening until morning about what you will wear.”

13. (L-37) His disciples said, “When will you become revealed to us and when shall we see you?”

Jesus said, “When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then will you see the son of the living one, and you will not be afraid”

14. (L-42) Jesus said, “Become passers-by.”

15. (L-50) Jesus said, “If they say to you, ‘Where did you come from?’, say to them, ‘We came from the light, the place where the light came into being on its own accord and established itself and became manifest through their image.’ If they say to you, ‘Is it you?’, say, ‘We are its children, we are the elect of the living father.’ If they ask you, ‘What is the sign of your father in you?’, say to them, ‘It is movement and repose.'”

16. (L-59) Jesus said, “Take heed of the living one while you are alive, lest you die and seek to see him and be unable to do so.”

17. (L-60) <They saw> a Samaritan carrying a lamb on his way to Judea. He said to his disciples, “That man is round about the lamb.”

They said to him, “So that he may kill it and eat it.”

He said to them, “While it is alive, he will not eat it, but only when he has killed it and it has become a corpse.”

They said to him, “He cannot do so otherwise.”

He said to them, “You too, look for a place for yourself within repose, lest you become a corpse and be eaten.”

18. (L-62) Jesus said, “It is to those who are worthy of my mysteries that I tell my mysteries. Do not let your left (hand) know what your right (hand) is doing.”

19. (L-63) Jesus said, “There was a rich man who had much money. He said, ‘I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing.’ Such were his intentions, but that same night he died. Let him who has ears hear.”

20. (L-65) He said, “There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, ‘Perhaps he did not recognize them.’ He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, ‘Perhaps they will show respect to my son.’ Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear.”

21. (L-66) Jesus said, “Show me the stone which the builders have rejected. That one is the cornerstone.”
22. (L-73) Jesus said, “The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest.”
23. (L-77) Jesus said, “It is I who am the light which is above them all. It is I who am the all. From me did the all come forth, and unto me did the all extend. Split a piece of wood, and I am there. Lift up the stone, and you will find me there.”
24. (L-81) Jesus said, “Let him who has grown rich be king, and let him who possesses power renounce it.”

25. (L-88) Jesus said, “The angels and the prophets will come to you and give to you those things you (already) have. And you too, give them those things which you have, and say to yourselves, ‘When will they come and take what is theirs?'”

26. (L-90) Jesus said, “Come unto me, for my yoke is easy and my lordship is mild, and you will find repose for yourselves.”

27. (L-92) Jesus said, “Seek and you will find. Yet, what you asked me about in former times and which I did not tell you then, now I do desire to tell, but you do not inquire after it.”

28. (L-93) <Jesus said,> “Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they […] it […].”

29. (L-95) Jesus said, “If you have money, do not lend it at interest, but give it to one from whom you will not get it back.”

30.(L-100) They showed Jesus a gold coin and said to him, “Caesar’s men demand taxes from us.”

He said to them, “Give Caesar what belongs to Caesar, give God what belongs to God, and give me what is mine.”

31. (L-106) Jesus said, “When you make the two one, you will become the sons of man, and when you say, ‘Mountain, move away,’ it will move away.”

32. (L-110) Jesus said, “Whoever finds the world and becomes rich, let him renounce the world.”