Satan’s greatest deception is probably in duping mankind into thinking it does not have an enemy. It's about time they made a movie about the Jinn, given that the movie industry to a large extent engages the psychic realms and attempts to control psychic dimensions of man's imaginative faculties through the implantation of moving images, opening it to its lower infernal levels, where the Jinn subside. Trivializing their reality is deception, and sometimes the best place to hide something is to place it in the public.The world of Jinn more actively engage now than perhaps ever before in the human realm, shaping and influencing perceptions from the unseen, through portals of engagements that are inward in essence, but formally manifested through various conscious manipulative means—media, technology, music, sophistry, psychology, and so on. Such manipulations are machinations to the spirit, and hence, a war is afoot in the heart of man, to rise above these Satanic forces and fend them off; but perhaps it’s best for a Jinn to give voice to these thoughts. . .
I know you have many questions about me, my kind, my brethren. You are made to wonder and doubt. But I am not here to be questioned. I hope though, that something I say herein will make you question yourself. Remember, King Solomon enlisted our assistance; even when the animals had a dispute with you, they came to us; and even when the fallen angels Harut and Marut tempted you, you sought us to fight on your behalf, this according to one of our Master brethren, a descendent of Jann ibn Jann. Recall, that Paracelsus, one of your famed alchemist brethren, kept a sword named Azoth, and in its hilt a Jinn resided. We are known by different names, but all ancient faiths attest to us, but do not ever forget that we too, “...have heard a marvellous recitation”[Qur'an 72:1]. As Attar lyrically puts it:
When he invited Satan to his Call,
His own Satan turned Muslim on His Account.
He made the call likewise, with the consent of the creator,
Clear to the Jinn on the Night of the Jinn
Now, it’s all very interesting to listen and watch what you think and say about us—some of us spend our time just lolling around listening to your views; it is amusing. Some of course accurate, some not; but no doubt comical nonetheless—but tragic for you. Your stories, cartoons, sitcoms, and movies, all project a moving image, skewing your imaginal realm. Distorting what is, what will be, and what has been. So your history is attached to a series of images and stories, as if your present perception of your self—cute selfie, by the way—and future desires hinge on a series of images and stories that are not even the products of your own imagination; but shaped by other interests, call them what you like, commercial, political, or educational. And it is these interests where I and my brethren come into the frame—Click! A simulated and simulacrum life: have you ever experienced an authentic moment, or has it been "imaged" off of some other portrayed image scripted and shot in some studio, that now lurks in the lower recesses of your subconsciousness and subtly dictates your actions and reactions? One huge spectacle society, ripe with obliviousness.
I will tell you your real problem—no, it’s not justice, peace, or whatever the latest fad on the blogosphere (like a movie about Jinns); remember I and my brethren have been here since time immemorial. Most of our kind at one point were killed off by the Angels, save one, Azazil—but anyway, consider this my charity towards the majority of your pathetic, heedless kind—and yet you are quick to recall how the Almighty commanded, “‘Prostrate yourselves to Adam’... apart from Iblis” [2:34]—truth to be told, you are your own real problem; and you do not know how to read yourself and the realm that God has created for you. The magnitude of your forgetfulness, of your illiterate state, is only inversely proportionate to your special status, “He taught Adam all the names” [2:31]. And with this you swell, and Iblis takes the blame for being arrogant. Do you not look around you, who is now the arrogant one? At least Iblis is, “...one of those given respite” [7:15]. What is your excuse? Well, someone has to, “Recount to them the story” [7:176]. And the story here is that if thoughts precede actions, then one has to question from where do these thoughts, whispers, issue, somewhere from above or below?
Some of you are so very smart, you fill your heads with numbers, words, and images; for instance some of you know the distances between planets and the spin on an atom, how to assert some point with equal logos and pathos—and you package it as education and erudition; but you have not been able to understand your emotions, reactions, and your silent dark desires and fears; some of which I stoke for humor. Further, you feel angst of not knowing your place, and seek out Nietzsche, Camus, or Sartre; or in an effort to be “modern” you study Darwin, Locke, Montesquieu; or dance in circles with theology and theodicy with Aristotle—not knowing your place in space, but at least you feel some sense of belonging, intellectually or socially. And some of you, in an effort to deal with yourself run to people with white coats—but killing a few mosquitoes does not mean you have dealt with the swamp, lest you destroy the entire bog. As you read—as you subvocally read my words in your mind, and thereby hear your voice garbed in my words—some of you may be agitated as to what I say (comments below I am sure will ensue because you are so intelligent and self-aware), and as your agitation grows I seep deeper into you. Remember I have free-will as you do, an intellect as you do, and much like you, I am in an isthmus state between two; but the difference is I see you, and move through you. I mingle with your soul, and can physically become a part of you too, like certain ejaculations and excrements—putting it bluntly, since so many of you need it, again an inverse proportionate requirement of your consciousness that has only become denser with the precipitation of time—I-am-you; but you are not me. Sure, I will prostrate to you; it will help you forget about me, and from where those thoughts and feelings arise.
But what you am I talking about? Where is this you as you sit before this screen of flickering images where my words spell themselves as a spell over your mind; since most of you cannot read signs, I will give you a hint—I am in a generous mood to nudge you out of your trance like state, until you fall back into it, wittingly or not, to fit in with the masses. Most of you immediately jump to the you of your body, living in your heads as you do—as if your body is a means of conveyance for your head, where your precious memories and profound thoughts lie. But this you of your body, which science tells us is comprised of this or that, evolved from that or this, and which politics refers to as the “autonomous self”, or economics refers to as the “rational self,” none of these are you, “These are but names which that you have named”[53:23]; you have bought into these stories to remain relevant, educated, and timely—the you I am referring to is timeless, the one that is only known through your very self, not through a story that someone tells with pictures, sewed together with a logic of spellbound words. All these stories fail to account for the storyteller; it is as if the story is told from nowhere in effort to be “objective”—how laughable!
Earlier I mentioned you do not know your place or space, that is because these stories told to you all cancel each other out (whether now or in near future), just like points on the periphery of circle on opposite sides contradict. Likewise, these are stories told to you from the periphery of your knowing, where there is constant flux, fragmentation, or as Ibn Sina and others have said, sublunary, generation and corruption. Most of your life is spent dissipated in the skittering moments and experiences, fractured and rootless—one fad then another, one controversy then another. An image that comes to mind is where you have been wrapped in a gauze, and as you grow older, and more stories from the periphery are told to you, the layers of gauze increase, mummifying every inch of you, all the whilst being spun...and then, you are released into the world to find your place, groping—which ironically has been found, in a cosmopolis—and you thought you were free. Your gauzed wrapped fingers seek your face but it too is wrapped; you cannot feel your face, you cannot feel your body and where you are, and ultimately, neither can you tell whether you are or ever were—a perversion of Ibn Sina’s flying man argument, if there was any; in the end, when you awake from this sleep, you do not know why you died, since you never knew why you lived. And so you falter when Munkar and Nakir ask,“Who Was Your Lord?” and “Who is your Prophet?”—and in the distance from pre-eternity a laugh echoing the words, “Because You have sent me astray I shall lie in wait for them on Your straight path. Then I shall come to them from before them, and from behind them, from their right hands and from their left hands. You will not find most of them thankful”[7: 16-17]. Trust me, Iblis knows more about spaces than you think he knows, “...Surely Satan is to man manifest enemy” [12:5]; his objective is to pervert all that is above with the below, “diablous simia Dei” (the devil is the ape of God)—only the alike may know the alike. Go ahead and scream, because you cannot attack the unseen, especially when it is inside of your very being’s psyche, which may appear as a nightmare, or one even in a waking state.
To help you understand, since we are discussing matters beyond the fold logic tied to the sensorial, you will have to exercise your imagination as expressed in symbols, a supralogic—if you can. I will begin by referencing an ancient symbol, that I have already hinted: the circle. The center of this circle is your consciousness—this is your starting point, not the stories others tell you. Your consciousness pervades the center of your being, which is like a sphere, permeating itself into three crystallizations of the conscious self, that all ancient paths have alluded—the spirit, the soul, and the body. It is from this center that all the signs are read, from which the ancient cosmologies arose (no matter how ridiculous they may seem to the periphery cosmologists of today), analogies rendered, and penetrations of the Real achieved—“He is the First and the Last...” thus unfurling the dimension of time, and “...the Outward and Inward” predicating space [57: 3]; and yet “...truly He encompasses everything”[41: 54]. It is within this scope of time and space of the center that the origin is sought. As Ibn ‘Arabi reminds us as to the orientation to the divine wisdom in the following words:
“A person once asked a Sufi which direction to go in?
...Where is the wisdom hidden in the seen?”
“It is within the circle of the unseen.”
“If I can’t I find it, is there one like it?”
“You may find bits of it; you have to connect it. The beginning is the Truth of which we know little because it is hidden in a blinding light. It is spread within the four dimensions, each overwhelming the other. All meet at the center called the spirit. The circle ends at the top where it began. Drop by drop it collects, but there is always a first drop. The art is in it, and all the power of the other drops. If you ask about the ocean, it is contained within the drop. And human life flows in it. It floats very fast to eternal union.”
From this center, through yourself, piecing the bits of your understanding, meaning in a comprehensive sense is obtained, where the seven heavenly spheres are distinguished with a prophet anointing each—since the prophets bring forth order in the form of revelation—within in a fixed zodiac. Here, all is in the balance (Mizan), by the caretaking of the angelic realm, under the footstool of the Almighty, and beyond sits His Throne; and thus, providing order to the ages (Zaman)—only a small rearrangement of the triliteral root between balance (MZN) and age (ZMN), hence implying their inward connection. From this center your revelation begins, “We shall show them Our signs on the horizons and in themselves until it becomes clear to them that it is the truth”[41:53]. And the once cosmos which was a story told from the periphery—parts pulverized in bits and so on—lacking any internal coherence, intrinsic meaning, and unity, teems with meaning with oneness reverberating through the arteries of the universe. Thus, the world can be compared to a book, invoked by the breath of the Merciful with His word, “‘Be,’ and it is” [2:117]; and as letters combine to make words, and words, sentences, so does parts of the world as signs come together within the hymn of the All-Merciful’s book of horizons, in ever expanding precincts to encompass as His creative whole. Reflexively, the order and balance above, is reflected within, and the heavenly spheres are the levels of the spirit, each with a prophetic indication, and in the heart of the realized believer the throne of the All-Merciful. Consider even the symbol of the mihrab as the cavity of your own body, an allusion for your orientation to turn inward, focused on the Kaaba, a symbol of your own heart. A sacred geography of the self emerges as it is with the world around. Everything in the created matrix now is its own language, doing its own remembrance of its Creator, and you, learn to read—thus,“Recite in the Name of your Lord” [96:1]. And your forgetfulness subsides since the space of the cosmic cathedral, every icon therewith, points to the Uniquely One—you “float very fast to eternal union”; for, ‘“...we have been taught the speech of the birds, and we have been given [some] of everything”’[27:16]—so, though executed for heresy by the exoteric establishment, Mughira ibn Sa’id, had a vision of Almighty in the form of a Man of Light whose body comprised letters of the alphabet, who created the world by writing on His palm, under the impulse of the Supreme Name. And yet, “Like Him there is naught; He is the All-hearing, the All-seeing” [42: 11].
Such a balance and order cannot be obtained from the periphery state, an inward orientation is required and that begins with your own consciousness. To move from the periphery to the center requires a path, and a guide along the path. Only by approaching the center of the self, through its formal dictates, can such an experience be availed: “‘Our Lord is the One who gave everything its creation and then gave guidance’”[20:50]. One of your brethren, Ghazzali, commenting on the Almighty’s attribute Al-Hadi, points to the bees in their creating hexagonal hives and the birds in the seeking of seeds for food. Without this practical dimension to this path to the origin, this whole matter is theoretical, and slides along the surface of your curiosity, or some academic exercise—someone bound to research as opposed to the search itself. I know your fears, and you should fear since, “Whoever does not have a Master; his Master is Satan.” And if you do not, I fear on your behalf; if you only but knew what they were capable of—you would turn to Al-Buni’s Shams Mariful al-Kubra, a work on supernal and Qur'anic theurgy—al-Buni had the same Master as Ibn ‘Arabi; even as Jinn we use it to protect ourselves from our Satanic brethren, and seek the Seal of Solomon. Again, these are matters for those that can read signs—but many reject the signs for they cannot read or comprehend them, but “God is not ashamed to coin a simile [from] a gnat or what is above it”[2:26]. And some of your “scholars” have sold the signs for a “...trifling gain”[3:199], some to stay relevant with their base, or it could be just that they are husks, never having tasted the fruit. For most of you it is of little use to provide these allusions and admonishments, since many of you do not really believe this—which is perhaps better for you; it is easier to delude others when they do not believe you exist, or have no idea what to think.
As for those on the path to the center, you are even more so tempted with our whispers and trickery, since with the journey, you have opened your psychic realm to what is above and below, and your fate hangs in the balance. Jinns in various forms, depicted as dragons or bestial devils by your miniaturists and penned by your poet sages, arise from the lower shadows of the self, and appear in your imaginative faculty. Symbolically, in the book of the horizons—which again many of you cannot read—this dragon lies at the opposing nodes of the intersection of the path of the moon and sun. As with all of creation there are moments of contraction (Al-Qabd) and expansion (Al-Bast), and so it is with the soul of journeymen. An eclipse occurs when the sun’s and moon’s nodes cross each other, and so it is with the journeymen’s psyche, the book of the soul; the dragon can either devour the moon, the journeymen’s heart; or, this heart, if it avails the dragon, becomes a container of realization. It is in the darkest points, with the eclipse, between the contraction and expansion, that the inward peril is afoot—will it suffer another contraction or relieve itself in an expansion? Long gone are the days of Esfandiyar slaying the dragon, Rostam killing the White Demon, or Imam Ali leading a battalion against a band of Satans. Your path is strewn with perils, and each Satan is more beguiling than the last at every stage—remember you are not Rostam or Imam Ali, you are apt to, “wreak mischief in it and will shed blood…”[2:30] your own, symbolically, and others. And you cannot blame anyone but yourselves, “if some evil befalls him for that his own hands have forwarded, then surely man is unthankful”[42:48]. Why do you think the angels decimated us ages ago? Do not think it cannot happen to you and your kind, “He will not be questioned about what He does—but they will be questioned”[21:23]; He does as He wills! “Be not as those who forgot God, and so He caused them to forget their souls...”[59:19]. That is what happened to us ages ago, after we shed endless blood and desecrated His signs—but before you, we were the Almighty’s choicest ones! And then He willed to kill most of us!
I was once sitting in the gathering led by one of your brethren, Maulana Ashraf Ali Thanvi. He knew I was there since he greeted me with peace. He mentioned that thought passes through five stages before it becomes a decision: 1) a passing thought; 2) a thought that persists for some time; 3) an inner dialogue with the soul; 4) readiness for decision; 5) decision making itself. The third stage is critical, since it on this level of the impassioned soul (al-nafs al-ammarah) that disequilibrium of the self occurs and whisperings are at an amplified pitch. This is when I arise within your soul like a formless vapor, and like oxygen to a flame, expand the disharmony and the volume of chatter, blowing images of your weaknesses and impulses through your imagination, preying on your fears—distorting your perception by scrambling your perceptive faculties: your eyes will delude you, your ears will deceive you, your words will belie you! And it is all the more easier for me since so many of you live your lives on the periphery of existence, denizens of time in a spaceless void, adrift to dementia; fragmented minds and hearts without balance and stillness; and, amusingly, you heap into your ears a constant cacophony of clashing sounds and drown your eyes with flickering images, everything from the trivial, violence, to sex—half of our task is done by your very selves. And slowly, with loving hands, I caress your soul, handling it like silk, and ever so slowly wrap it around your spirit’s neck—as you are entranced—and gradually pull, harder, and harder... and with excitement, arousement, gaze into your longing eyes, while you choke, unable to inhale the breath of the All-Merciful—death by despair; seems poetic to me, just like, “We have created man in the fairest stature; then We have rendered him the lowest of the low” [95:4-5]. No need to worry about Thanvi’s decision making stages, because you are not really making them...
I will end with my personal experience. Look out there, is that a human you see?—partially. We are called Jinn since we literally cover; cover what? You from perceiving the Real; like the reverberations of vapors of a mirage on hot day—not “smokeless fire” (whatever that is!)—making things to appear other than they are; so, for example, the celluloid frame, lit by a heated lamp, projects a mirage on a screen and is reflected in your imaginal faculty, and between the two I, Jinn, subsist. “In the earth there are signs for those with sure faith, and in yourselves, do you not see?”[51:20]—do you see with faith or through my eyes? What sign have you become unto yourself? Is it something covered? “And in the sky is your sustenance and what you are promised. By the Lord of the heavens and the earth it is true”[51: 20-23]—Are you looking above, or the infernal abyss below; which kindles your soul? Perhaps it is that that you are illiterate and mummified, thus oblivious, regarding your own state; even though you know periphery "facts" and perform complicated procedures. Baffling! That it was the angels that, “‘Prostrate themselves to Adam’...apart from Iblis [2:34]—What is it “‘I know that which you do not know'’”[2:30]?! Tell me! Do you even remember what you know?! And so, as you sit to watch the movie Jinn, know that I am right there, not to your left or right, or in front of you or behind you, neither am I the parody on the screen—no; but, inside of you! You, human, are my personal experience!
By F.A. Chishty , 03 Apr 2014