Thoth is Enoch: Deconstructing the Pre-Adamic War of the Gods and Titans as Angels and the Jinn race

Now, in this Chapter I want to do a deep dive into Michael the Archangel, Azazel, the Jinn, the Divs and the Peris. I want to see the Pre-Adamic stories and what really had occurred and observe some theories. So first let's observe Madame Blavatsky's statements on the "Devs" in the story of Iblis battling them (as stated in "The Secret Doctrine").

Here is an excerpt from Madame Blavatsky's "Secret Doctrine": Origin of the Satanic Myth: "[[Vol. 2, Page]] 394 THE SECRET DOCTRINE. Before the creation of Adam, two races lived and succeeded each other on Earth; the Devs who reigned 7,000 years, and the Peris (the Izeds) who reigned but 2,000, during the existence of the former. The Devs were giants, strong and wicked; the Peris were smaller in stature, but wiser and kinder."

"Here we recognize the Atlantean giants and the Aryans, or the Rakshasas of the Ramayana and the children of Bharata Varsha, or India; the ante- and the post-diluvians of the Bible. Gyan (or rather Gnan, true or occult Wisdom and knowledge), also called Gian-ben-Gian (or Wisdom, son of Wisdom), was the king of the Peris.*"

"He had a shield as famous as that of Achilles, only instead of serving against an enemy in war, it served as a protection against black magic, the sorcery of the Devs. Gian-ben-Gian had reigned 2,000 years when Iblis, the devil, was permitted by God to defeat the Devs and scatter them to the other end of the world. Even the magic shield, which, produced on the principles of astrology, destroyed charms, enchantments, and bad spells, could not prevail against Iblis, who was an agent of Fate (or Karma)."

Here Blavatsky states that Gian ben Gian was the King of the Peris. Let's see what the Peris states in the Wiki:

A parī or peri is a supernatural entity originating from Persian tales and distributed into wider Asian folklore.^[1]The parīs are often described as winged creatures of immense beauty who are structured in societies similar to that of humans. Unlike jinn, the parīs usually feature in tales involving supernatural elements. Over time, the depiction of parīs was subject to change and reconsideration. In early Persian beliefs, the parīs were probably a class of evil spirits and only later received a positive reception. In the Islamic period, the parī already developed into morally complex beings with a generally positive connotation of immense beauty,^[2]^[3]and late in the tenth century, were integrated into the Arab houri-tale tradition. They are often contrasted by their nemeses, the ugly dīvs. Despite their beauty, the parīs are also feared because they are said to abduct people and take them to their home-world, Parīstān, or punish people for social transgressions.

(Here states the Pari tend to abduct people and take them to their home world. This sounds like the Alien abduction cases that would occur. A great book the reader can check out is Jacque Vallee's "Passport to Magonia" as he details the strange connection between fairies, Gnomes and other creatures to the modern Alien abduction cases)

The Persian word parī comes from Middle Persian parīg, itself from Old Persian* parikā-.^[4]The word may stem from the same root as the Persian word par'wing',^[5]although other proposed etymologies exist.^[4]The etymological relation to the English word "fairy" is disputed. Some argue that there is no relation and that both words derive from different meanings.^[6]Others argue that both terms share a common origin:^[7]the English term "fairy" deriving from fier (enchant) and the Persian term from par (enchant).^[8]However, there is no consensus on either theory.

From India,^[13]across Northern Pakistan, Afghanistan, and Iran to Central Asia, and Turkey,^[14]local traditions variously acknowledge the existence of a supernatural creature called parī.^[15]The term parī is attested in Turkish sources from the 11th century onward^[16]and was probably associated with the Arabic jinn when entering Turk beliefs through Islamic sources.^[16]Although jinn and parīs are sometimes used as synonyms, the term parīis more frequently used in supernatural tales.^[17]According to the book People of the Air, the parīs are morally ambivalent creatures, and can be either Muslims or infidels.^[18]

According to Turkologist Ignác Kúnos, the parī in Turkish tales fly through the air with cloud-like garments of a green colour, but also in the shape of doves. They also number forty, seven or three, and serve a Fairy-king that can be a human person they abducted from the human world. Like vestals, Kúnos wrote, the parī belong to the spiritual realm until love sprouts in their hearts, and they must join with their mortal lovers, being abandoned by their sisters to their own devices. Also, the first meeting between humans and parī occurs during the latter's bathtime.^[19]The parīs are usually considered benevolent in Turkish sources.^[20]Shamans in Kazakhstan sometimes consult parī for aid in spiritual rituals.^[21]Uyghur shamans use the aid of parīto heal women from miscarriage, and protect from evil jinn.^[22]According to the Kho, parīs are able to cast love spells, sometimes used by a spiritual master referred to as "Master of Faries".^[23]

Sometimes the parīs would take interest in the life of humans and abduct them to invite them to weddings of fellow parī. Alleged abductions can be either physical or psychological, in which case their victims lose consciousness. During the periods of abductions, people claim to be able to see, hear, and interact with parī, and sometimes even report their words and appearance. Parī were the target of a lower level of evil Dīvs (دیو), who persecuted them by locking them in iron cages.^[25]This persecution was brought about by, as the Dīvs perceived it, the parī' lack of sufficient self-esteem to join the rebellion against perversion.

Abu Ali Bal'ami's interpretation of the Qiṣaṣ al-anbiyāʾ, the History of the Prophets and Kings, God creates parī at some point after the vicious dīvs.^[27]They ruled the world until it was given to a tribe of angels called al-jinn (fereštegan), whose leader was Iblis.^[27]Although the parī are still present after the creation of Adam, and were present during the time of Keyumar, it is only after the flood that they became hidden from the sight of humankind. Isma'ilite scholar Nasir Khusraw(1004 – between 1072–1088) elaborates on the concept of parī in his explanation of angels, jinn, and devils. He asserts that parī is the Persian term for jinn. Then, he proceeds that the parīs are divided into two categories: angel and devil. Each parī would be both a potential angel and a potential devil (dīv), depending on obedience or disobedience.

Then on the Devs: "Div or dev (Persian: Dīv: دیو) are monstrous creatures within Middle Eastern lore. They have their origin in Persian mythology and spread to surrounding cultures including Armenia, Turkic countries and Albania. Although they are not explicitly mentioned within canonical Islamic scriptures, their existence was well accepted by most Muslims just like that of other supernatural creatures."

"They are described as having a body like that of a human, only of gigantic size, with two horns upon their heads and teeth like the tusks of a boar. Powerful, cruel and cold-hearted they have a particular relish for the taste of human flesh. Some use only primitive weapons, such as stones : others, more sophisticated, are equipped like warriors, wearing armour and using weapons of metal. Despite their uncouth appearance - and in addition to their great physical strength - many are also masters of sorcery, capable of overcoming their enemies by magic and afflicting them with nightmares. Their origin is disputed, although it may lie in the Vedic deities (devas) who were later demonized in Persian religion (see daeva)."

"In Ferdowsi's tenth-century Shahnameh, they are already the evil entities endowed with roughly human shape and supernatural powers familiar from later folklore, in which the Divs are described as ugly demons with supernatural strength and power, who, nonetheless, may sometimes be subdued and forced to do the bidding of a sorcerer."

Legends: "Div appear throughout many supernatural legends as villains, sorcerers, monsters, ogres or even helpers of the protagonist. It is usually necessary to overcome the Div, to get his aid. After defeating the Div, one must attach a horseshoe, a needle or an iron ring on his body to enslave them. On the other hand, a Div can not be killed by physical combat, even if their body parts are cut off. Instead, it is required to find the object storing the soul of the Div. After the object is destroyed, the Div is said to disappear in smoke or thin air. The notion of a demon tied to a physical object, later inspired the European genie."

"According to pre-historic Persian legends, the Divs once roamed the earth until Zoraster chased them away to the underground. Since when, they do not appear visible on earth again and live secretly in the underworld. Such legends have later been assimilated to Islamic legends, according to which the jinn lived on earth prior to humans, but have been chased away. However, here the heroic human is replaced by a group of angels. Accordingly, Div have been entrusted to govern the earth 70,000 years before the creation of the first human."

"However, God created between the Div and human, the jinn (taken from Islamic lore), ruled by Jann ibn Jann. However, when Jann ibn Jann challenged the heavens, Satan (Iblis) was sent with an army of angels to overthrow him. During this battle some treacherous Divs joined Satan and the angels. Again, at the end, the story assigns them to the underworld regions of hell, when the Divs follow Iblis' refusal to pay homage to the first human."

"In Kisekbasch Destani ("Story of the cut head"), a Turkish Sufi legend from the 13. or 14. Century, Ali encounters a beheaded men, whose head is still reciting the Quran. His wife has been captured and his child been devoured by a Div. Ali descends to the underworld to kill the Div. Here, he finds out, the Div further captured 500 Sunnites and the Div threats Ali, to destroy the holy cities of Mecca and Medina and destroy the legacy of Islam. After a battle, Ali manages to kill the Div, release the inmates, saves the devoured child and brings the severed head, with aid of Muhammad back to life."

So, based from the descriptions stated above, shows that "They are described as having a body like that of a human, only of gigantic size, with two horns upon their heads and teeth like the tusks of a boar. Powerful, cruel and cold-hearted they have a particular relish for the taste of human flesh. Some use only primitive weapons, such as stones and others, more sophisticated, are equipped like warriors, wearing armour and using weapons of metal. Despite their uncouth appearance - and in addition to their great physical strength - many are also masters of sorcery, capable of overcoming their enemies by magic and afflicting them with nightmares."

Let's again connect this to the "Jinn": Jinn (Arabic: جن‎, jinn) – also romanized as djinn or anglicized as genie (with the broader meaning of spirit or demon, depending on source)(p 22) – are supernatural creatures in early pre-Islamic Arabian and later Islamic mythology and theology. Like humans, they are created with fitra, neither born as believers nor as unbelievers, but their attitude depends on whether they accept God's guidance. Since jinn are neither innately evil nor innately good, Islam acknowledged spirits from other religions, and was able to adapt spirits from other religions during its expansion. Jinn are not a strictly Islamic concept; they may represent several pagan beliefs integrated into Islam."

"In an Islamic context, the term jinn is used for both a collective designation for any supernatural creature and also to refer to a specific type of supernatural creature.(p 67) Therefore, jinn are often mentioned together with devils (shayāṭīn). Both devils and jinn feature in folklore and are held responsible for misfortune, possession and diseases. However, the jinn are sometimes supportive and benevolent. They are mentioned frequently in magical works throughout the Islamic world, to be summoned and bound to a sorcerer, but also in zoological treatises as animals with a subtle body."

Exegesis: "Belief in jinn is not included among the six articles of Islamic faith, as belief in angels is, however many Muslim scholars believe it essential to the Islamic faith. Many scholars regard their existence and ability to enter human bodies as part of the aqida (theological doctrines) in the tradition of Ashari. In Quranic interpretation, the term jinn can be used in two different ways: as invisible entities, noted in surah Ar-Rahman in the Qur'an, who roamed the earth before Adam, created by God out of "fire and air" (Arabic: مَارِجٍ مِن نَّار‎, mārijin min nār)."

"They are believed to resemble humans in that they eat and drink, have children and die, and are subject to judgment, being sent to either heaven or hell according to their deeds;(p 18) however, they were also much faster and stronger than humans. Along with humans, they are hold accountable for their deeds (thaqalān) These jinn are distinct from the angelic tribe noted in surah Al-Kahf called Al-jinn, named after Jannah ('The Gardens'), heavenly creatures created out of the fires of samūm (Arabic: سَمُوم‎, 'poisonous fire') – in contrast to the genus of jinn, created out of mixture of fire – who waged war against the genus of jinn and regarded as able to sin, unlike their light-created counterpart. as the opposite of al-Ins (something in shape) referring to any object that cannot be detected by human sensory organs, including angels, devils and the interior of human beings. Accordingly, every devil and every angel is also a jinn, but not every jinn is an angel or a devil."

"Al-Jahiz categorizes the jinn in his work Kitab al-Hayawan as follows: "If he is pure, clean, untouched by any defilement, being entirely good, he is an angel, if he is faithless, dishonest, hostile, wicked, he is devil, if he succeeds in supporting an edifice, lifting a heavy weight and listening at the doors of Heaven he is a marid and if he more than this, he is an ifrit." Related to common traditions, the angels were created on Wednesday, the jinn on Thursday, and humans on Friday, though not in succession, but rather, more than 1000 years later, respectively.(p 43) The community of the jinn race were like those of humans, but then corruption and injustice among them increased and all warnings sent by God were ignored. Consequently, God sent his angels to battle the infidel jinn. Just a few survived, and were ousted to far islands or to the mountains."

"With the revelation of Islam, the jinn were given a new chance to access salvation. However, because of their prior creation, the jinn would attribute themselves to a superiority over humans and envy them for their place and rank on earth.(p 43) The different jinn known in Islamic folklore are disregarded among most mufassirs – authors of tafsir – Tabari being an exception (though he is not specific about them, probably due to lack of theological significance). Since Tabari is one of the earliest commentators, the several jinn have been known, since the earliest stages of Islam."

Spread from Arabia: "When Islam spread outside of Arabia, belief in the jinn was assimilated with local belief about spirits and deities from Iran, Africa, Turkey and India. Early Persian translations of the Quran identified the jinn either with peris or divs depending on their moral behavior. However, such identifications of jinn with spirits of another culture are not universal. Some of the pre-Islamic spirits remained. Peris and divs are frequently attested as distinct from jinn among Persian Muslim lore(p 519) (as well as Turkish Muslim lore), but since both div as well as jinn are associated with demonic and the ability to transform themselves, they overlap sometimes."

"In Sindh, the concept of the jinni was introduced when Islam became acceptable. Since then, jinn have become a common part of local folklore, also including stories of both male jinn called jinn and female jinn called Jiniri. Folk stories of female jinn include stories such as the Jejhal Jiniri. While, due to the cultural influence, the concept of jinn may vary, all share some common features."

"The jinn are believed to live in societies resembling those of humans, practicing religion (including Islam, Christianity and Judaism), having emotions, needing to eat and drink, and can procreate and raise families. Additionally, they fear iron, generally appear in desolate or abandoned places, and are stronger and faster than humans. Since the jinn share the earth with humans, Muslims are often cautious not to accidentally hurt an innocent jinn by uttering "destur" (permission), before sprinkling hot water.(p 149) Generally, jinn are thought to eat bones and prefer rotten flesh over fresh flesh."

Below is Iblis with the Jinn.

Then let's look at the Oni on the Wiki: "An oni (鬼おに) is a kind of yōkai, demon, orc, ogre, or troll in Japanese folklore. They are typically portrayed as hulking figures with one or more horns growing out of their heads. Stereotypically, they are conceived of as red, blue, or white-colored, wearing loincloths of tiger pelt, and carrying iron kanabō clubs. They are popular characters in Japanese art, literature, and theater, and appear as stock villains in the well-known fairytales of Momotarō (Peach Boy), Issun-bōshi, and Kobutori Jīsan."

"Depictions of yokai oni vary widely but usually portray them as hideous, gigantic ogre-like creatures with a single horn or multiple horns emerging from their heads, with sharp claws, wild hair, and fang-like tusks. They are often depicted wearing tiger-skin loincloths and carrying iron clubs called kanabō (金棒). This image leads to the expression "oni with an iron club" (鬼に金棒, oni-ni-kanabō), that is, to be invincible or undefeatable. Their skin may be any number of colors, but red, blue, and green are particularly common. They may sometimes also be depicted as black-skinned, or yellow-skinned. They may occasionally be depicted with a third eye on their forehead, or extra fingers and toe."

"An old etymology for "oni" is that the word derives from on, the on'yomi reading of a character (隠) meaning "to hide or conceal", due to oni having the tendency of "hiding behind things, not wishing to appear". This explanation is found in the 10th century dictionary Wamyōshō, which reveals that the oni at the time had a different meaning, defined as "a soul/spirit of the dead". The character for oni, 鬼 (pinyin: guǐ; Jyutping: gwai2) in Chinese also means a dead or ancestral spirit, and not necessarily an evil specter. Accordingly, Chinese (Taoist) origins for the concept of oni has been proposed."

"Particularly powerful oni may be described as kishin or kijin (literally "oni god"; the "ki" is an alternate character reading of "oni"), a term used in Japanese Buddhism to refer to Wrathful Deities. The oni was syncretized with Hindu-Buddhist creatures such as the man-devouring yaksha and the rakshasa, and became the oni who tormented sinners as wardens of Hell (Jigoku), administering sentences passed down by Hell's magistrate, King Yama (Enma Daiō). The hungry ghosts called gaki (餓鬼) has also been sometimes considered a type of oni (the Kanji for "ki" 鬼 is also read "oni")."

"Accordingly, a wicked soul beyond rehabilitation transforms into an oni after death. Only the very worst people turn into oni while alive, and these are the oni causing troubles among humans as presented in folk tales. Some scholars have even argued that the oni was entirely a concept of Buddhist mythology."

Yaksha: "The yakshas (Sanskrit: यक्ष yakṣa; Pali: yakkha) are a broad class of nature-spirits, usually benevolent, but sometimes mischievous or capricious, connected with water, fertility, trees, the forest, treasure and wilderness. They appear in Hindu, Jain and Buddhist texts, as well as ancient and medieval era temples of South Asia and Southeast Asia as guardian deities."

"The feminine form of the word is yakṣī or yakshini (Sanskrit: यक्षिणी yakṣiṇī; Pali:Yakkhini). In Hindu, Jain, and Buddhist texts, the yakṣa has a dual personality. On the one hand, a yakṣa may be an inoffensive nature-fairy, associated with woods and mountains; but there is also a darker version of the yakṣa, which is a kind of ghost (bhuta) that haunts the wilderness and waylays and devours travellers, similar to the rakṣasas."

Early Yakshas: "Several monumental yakshas are known from the time of the Maurya Empire period. They are variously dated from around the 3rd century BCE to the 1st century BCE. These statues are monumental (usually around 2 metres tall), and often bear inscriptions related to their identification as yakshas. They are considered as the first known monumental stone sculptures in India."

"Two of these monumental yakshas are known from Patna, one from Vidisha and one from Parkham, as well as one yakshini from Vidisha. The yakṣas may have originally been the tutelary deity of forests and villages, and were later viewed as the steward deities of the earth and the wealth buried beneath. In early Indian art, male yakṣas are portrayed either as fearsome warriors or as portly, stout and dwarf-like. Yakṣiṇīs are portrayed as beautiful young women with happy round faces and full breasts and hips."

Then on the term "Rakshasa" states this: "Rakshasa, while female rakshasa is known as a rakshasi, is an adjective for cannibalistic beings in Hinduism, Buddhism and Jainism. Rakshasas are also called "man-eaters". Rakshas is also used to describe Asuras, which are power seeking deities that lacking divinity. They are often depicted as antagonists in Dharmic religious scriptures." This is where the stories of the red-haired Giants come to play in the Native American Red Horn story, as the Earth maker sends his angels to battle against the monsters and Giants on Earth.

Now, based from Blavatsky's claim on Gian Ben Gian she surmises that the Peris connect to the Aryans (which I don't agree) and the Divs connect to the Rakshasa which are deemed the maneaters. What's interesting is that it states this segment:

"Abu Ali Bal'ami's interpretation of the Qiṣaṣ al-anbiyāʾ, the History of the Prophets and Kings, God creates parī at some point after the vicious dīvs.^[27]They ruled the world until it was given to a tribe of angels called al-jinn (fereštegan), whose leader was Iblis."

Now, based on this excerpt says Iblis was the leader of an Angelic tribe called "Al-Jinn" that succeeded the race called the Divs. Based from the story states the Peris ruled for 2000 years, but states that the Peris are sometimes linked to the Divs. Now lets see Al-Jann:

This is what the Wiki states on "Jann Ibn Jann": "Jann are the ancestor of the jinn in Islam-related beliefs. They are said to have inhabited the earth before Adam, ruled by a king called Jann ibn Jann. In folklore however, many consider them to be punished and turned into the weakest class of jinn, comparable to the way in which apes are seen as transformed humans. The father of the jinn is also called Abu Al-Jann."

Jann (from the Semitic root JNN) is an Arabic term, whose primary meaning is "to hide" and can also refer to an agile snake.^[2]It is a neuter singular for jinn, while Jinni and Jinniyya (h) are either adjectives, or masculine and feminine singulars or both. The term designate a supernatural creature or a serpent.^[3]Lisan al-'Arab, by Ibn Manzur, gives the following account on the term: "Creatures called jânn lived on earth but they caused mischief in it and shed blood, so God sent his angels who drove them away from the earth; and it is said that these angels became the inhabitants of the earth after the jânn.^[4]Amira el-Zein reports that the term jann is used to specify when the term jinn covers both angels and jinn in meaning.

In the Quran, Surah 15:27 and 55:15, jânn (in contrast to many translations of the Quran using the term jinn instead) is said to be created from fire, and taken to be the ancestor of all jinn. Mufassir (authorized exegetes of the Quran) disagree if this refers to Iblis or to a separate creature who is father of all jinn, in contrast to Iblis as the father of shayatin (devils). The tradition of Hasan al Basri considers Iblis and al-jann to be identical. However, the majority distinguishes between Iblis, the father of devils and Jann the father of jinn. In Surah 27:10, it is related to the staff of Moses while turning into a serpent. Sahih Muslim describes al-Jannas being created out of a mixture of fire, contrasted with the angels created from light and humans created from clay-mud.^[10]Another hadith, mentioned in the collection of Al-Tirmidhi, reports that Muhammad sought refuge in God from al-Jann, the father of jinn, until Surah Al-Nas and Surah Al-Falaq had been revealed.

Pre-Adamite Era: "In Persian Islamic legends, the world was ruled by Jann ibn Jann (Son of Jann), two thousand years before Adam was created. They were similar to humans in many ways and in many legends, God sent prophets to them, just as prophets were sent to humans. Jann ibn Jann offended the heavens, whereupon God sent Al-Harith (Iblis) with an army of angels to chastise him. But Jann ibn Jann refused to submit to the angels and a war ensued. At the end, Jann ibn Jann was overthrown by Al-Harith and the angels, who reigned the world onwards instead. Many Arabic legends regard the Pyramids of Giza as remains of the works done under the rule of Jann ibn Jann."

Now, in this segment states this from Al Jann: "Creatures called jânn lived on earth but they caused mischief in it and shed blood, so God sent his angels who drove them away from the earth; and it is said that these angels became the inhabitants of the earth after the jânn.

Here states that after the Divs or Jinn in that matter, was destroyed that the Angels came to inhabit the Earth. This is very interesting because this details the coming of an Extraterrestrial from outer space overtaking the Earth from another race that lived prior. However, it states that the Divs lived for 7000 years whereas the Peris lived for 2000 during the former, and based on Iblis being sent by God to defeat the Divs, doesn't state it to be the Peris, though information says they are of the same race.

Jan bin Jan (Arabic:جان بن جان),Jinn bin Jann or Gian bin Gian, was the king of the jinn and was the last of the seventy-two jinn of Sulaiman. He is the ruler of Jinnestan with command over all of his kind. Builder of the great pyramids of Misr, his shield was a powerful magical item that came into the hands of Prophet Sulaiman, allowing him to bind jinn. He was overthrown by Azazil. It was said he had been the governor of the world for the two thousand years before the creation of Adam. It was the buckler of Jann bin Jann that the Persian king Tahmuras took with him to Jinnistan, when he went to fight the deevs.

Based from these two websites "genies.fandom.com" and "jinn.fandom.com" states this:

"Jan-Ibn-Jan or Gian Ben Gian is the last of the seventy-two Jinn of Solomon, Jan-Ibn-Jan is the ruler of Jinnestan with command over all of his kind, it was said that he was overthrown by Azazael. His name means "Jan son of Jan." Builder of the great pyramids of Egypt, his shield was a powerful magical item that came into the hands of King Solomon, allowing him to bind demons."

Now, here is another key reference from Divs:

Hēidì (Chinese:黑帝;lit.'Black Deity') or Hēishén (黑神; 'Black God'), who is the Běidì(北帝; 'North Deity',Cantonese:Pak Tai) or Běiyuèdàdì (北岳大帝; 'Great Deity of the Northern Peak'), is a deity in Chinese religion, one of the cosmological "Five Forms of the Highest Deity" (五方上帝;Wǔfāng Shàngdì). He is also identified as Zhuānxū (颛顼), today frequently worshipped as Xuánwǔ (玄武; 'Dark Warrior') or Zhēnwǔ (真武), and is associated with the essence of water and winter. His animal form is the Black Dragon and his stellar animal is the tortoise-snake.^[1]By virtue of his association with the north, he has been identified and revered frequently as a representation of the supreme God of Heaven. His planet is Mercury. His animal form is the Black Dragon and his stellar animal is the tortoise-snake.^[2]^[3]

A Taoist title of Heidi is the "Dark (or Mysterious) Heavenly Highest Deity" (玄天上帝;Xuántiān Shàngdì). According to a myth, during the fall of the Shang, the Demon King ravaged the world, so that Yuanshi Tianzun ordered the Jade Emperor to appoint Heidi as the commander of twelve heavenly legions to fight this evil. Heidi defeated the Demon King and was subsequently granted the title of Mysterious Heavenly Highest Deity. In temples dedicated to him, the bronze tortoise and serpent under the feet of his image signify that the good always prevails over evil.

"THE CREATION OF ADAM AND EVE

This is the reason why incorruptibility looked down into the region, so that, by the father’s will, she might bring all into union with the light.

The rulers laid plans and said, “Come, let us create a human that will be soil from the earth.” They modeled their creature as one wholly of the earth. The rulers have bodies that are both female and male, and faces that are the faces of beasts. They took some soil from the earth and modeled their man, after their body and after the image of god that had appeared to them in the waters.

Here states that these are the Divs and they connect to the Nag Hammadi Scriptures as described as having bodies of male and female and faces of beast. The Demon King that came against Heaven was based on Mahishasura the Bull demon. The similar story in Journey to the West details the Bull Demon or Ox King as the ruler of the Demons and primary antagonist.

Based from the Wiki states this:

Mahishasura (Sanskrit:महिषासुर,IAST:Mahiṣāsura) is a bovine asura in Hinduism. He is depicted in Hindu literature as a deceitful demon who pursued his evil ways by shape-shifting.^[1]^[2]^[3]Mahishasura was the son of the asura Rambha and the brother of buffalo-demoness named Mahishi.^[4]He was ultimately killed by the goddess Durga with her trishula (trident) after which she gained the epithet Mahishasuramardini ("Slayer of Mahishasura"). Mahishasura had a son named Gajasura. The Navaratri ("Nine Nights") festival eulogises this battle between Mahishasura and Durga, culminating in Vijayadashami, a celebration of his ultimate defeat. This story of the "triumph of good over evil" carries profound symbolism in Hinduism, particularly Shaktism, and is both narrated as well as reenacted from the Devi Mahatmya at many South and Southeast Asian Hindu temples. The Mahishasura Mardini Stotra by Adi Shankara was written to commemorate her legend.

Mahishasura is a Sanskrit word composed of Mahisha meaning "buffalo" and asura meaning "demon", translating to "buffalo demon". As an asura, Mahishasura waged war against the devas, as the devas and asuras were perpetually in conflict. Mahishasura had gained the boon that no man could kill him. In the battles between the devas and the demons (asuras), the devas, led by Indra, were defeated by Mahishasura. Subjected to defeat, the devas assembled in the mountains where their combined divine energies coalesced into the goddess Durga. The newborn Durga led a battle against Mahishasura, riding a lion, and killed him. Thereafter, she was named Mahishasuramardini, meaning The Killer of Mahishasura. According to the Lakshmi Tantra and Narada Purana, it is the goddess Lakshmi who slays Mahishasura instantaneously, and extolling her feat is described to offer everlasting supremacy. Meanwhile, the Garuda Purana (2.2.67-68) also mentions that the consort of Venkateswara, had killed Mahishasura.^[10]

Mahishasura's legend is told in the major texts of the Shaktism traditions known as the Devi Mahatmya, which is part of Markandeya Purana. The story of Mahishasura is told in the chapter where Markandeya is narrating the story of the birth of Savarnika Manu. Per the Markandeya Purana, the story of Mahishasura was narrated in the second Manvantara (approximately 1.3 billion years ago, as per the Vishnu Purana) by Maharishi Medha to a king named Suratha.^[11]Mahishasura is described as an evil being who can change his outer form, but never his demonic goals.^[9]According to Christopher Fuller, Mahishasura represents the forces of ignorance and chaos hidden by outer appearances. The symbolism is carried in Hindu art found in South Asia and South-East Asia (e.g., Javanese art), where Durga is shown as a serene, calm, collected and graceful symbol of good as she pierces the heart and kills the scared, overwhelmed and outwitted Mahishasura.

Then this is where we go to the "Fomorians":

The Fomorians or Fomori (Old Irish: Fomóire, Modern Irish: Fomhóraigh/Fomóraigh) are a supernatural race in Irish mythology, who are often portrayed as hostile and monstrous beings. Originally they were said to come from under the sea or the earth. Later, they were portrayed as sea raiders and giants. They are enemies of Ireland's first settlers and opponents of the Tuatha Dé Danann,^[2]the other supernatural race in Irish mythology; although some members of the two races have offspring. The Tuath Dé defeat the Fomorians in the Battle of Mag Tuired. This has been likened to other Indo-European myths of a war between gods, such as the Æsir and Vanir in Norse mythology, the Olympians and Titans in Greek mythology,^[3]and the Devas and Asuras in Indian mythology. One theory is that the Fomorians were supernatural beings representing the wild or destructive powers of nature; personifications of chaos, darkness, death, blight and drought.

In Old and Middle Irish, the race is usually called the Fomóire or Fomóiri(plural), and an individual member is called a Fomóir (singular). In Middle Irish, they are also called the Fomóraiġ (plural) and a Fomórach (singular). This is spelt Fomhóraigh/Fomóraigh (plural) and Fomhórach (singular) in Modern Irish. Their name is Latinized as Muiridi in the Lebor Bretnach.^[7]In English, they are called the Fomorians, Fomori or Fomors. The etymology of the name is debated. The first part is generally agreed to be the Old Irish fo, meaning under, below, lower, beneath, nether, etc. The meaning of the second part is unclear. One suggestion is that it comes from Old Irish mur (sea), and that the name means something like "the undersea ones".^[8]This was the interpretation offered by some medieval Irish writers.^[9]Another suggestion is that it comes from mór (great/big) and means something like "the great under(world) ones", "the under(world) giants" or "the nether giants". A third suggestion, which has more support among scholars, is that it comes from a hypothetical Old Irish term for a demon or phantom, found in the name of The Morrígan and cognate with the archaic English word "mare" (which survives in "nightmare"). The name would thus mean something like "underworld demons/phantoms"^[1]or "nether demons/phantoms". Building on this, Marie-Louise Sjoestedt interprets the name as meaning "inferior" or "latent demons", saying the Fomorians are "like the powers of chaos, ever latent and hostile to cosmic order".^[6]John T. Koch suggests a relationship with Tartessian omuŕik.

Originally the Fomorians seem to have been regarded as malevolent spirits dwelling underwater and in the nether regions of the earth.^[1]In one of the earliest references to them, a probably 7th-century elegy for Mess-Telmann, they are said to dwell "under the worlds of men".^[2]Later they were portrayed as sea raiders. This was influenced by the Viking raids on Ireland that were taking place around that time. They are often portrayed as monstrous.^[1]^[2]Sometimes they are said to have the body of a man and the head of a goat, according to an 11th-century text in Lebor na hUidre (the Book of the Dun Cow), or to have had one eye, one arm and one leg.

However, those Fomorians who have relationships with the Tuath Dé, such as Elatha and his son Bres, were portrayed as darkly beautiful. The Fomorians are the enemies of Ireland's first settlers and of the supernatural Tuath Dé, with whom they are contrasted.^[2]However, in some sources there is an overlap between the Fomorians and Tuath Dé. A figure called Tethra is named as presiding over both races.^[2]The conflict between the Tuath Dé and Fomorians has been likened to other Indo-European myths of a war between gods: between Æsir and Vanir in Norse mythology, between Olympians and Titans in Greek mythology, and between Devas and Asuras in Vedic mythology. Dáithí Ó hÓgáin writes that the Tuath Dé gaining agricultural knowledge from the Fomorians is similar to the Norse and Vedic versions, where the defeated races represent the fertility of the soil.

The medieval myth of Partholón says that his followers were the first to invade Ireland after the flood, but the Fomorians were already there: Geoffrey Keating reports a tradition that the Fomorians, led by Cichol Gricenchos, had arrived two hundred years earlier and lived on fish and fowl until Partholon came^[13](this detail only appears in the 3rd Redaction of the Lebor Gabála Érenn), bringing the plough and oxen. Partholon defeated Cíocal in the Battle of Mag Itha, but all his people later died of plague.^[14]

Then came Nemed and his followers. Ireland is said to have been empty for thirty years following the death of Partholon's people, but Nemed and his followers encountered the Fomorians when they arrived. At this point, Céitinn reports another tradition that the Fomorians were seafarers from the Middle East, descended from Ham, son of Noah. Nemed defeated them in several battles, killing their kings Gann and Sengann,^[a]but two new Fomorian leaders arose: Conand son of Faebar, who lived in Conand's Tower on Tory Island, County Donegal, and Morc son of Dela (note that the first generation of the Fir Bolg were also said to be sons of Dela).

After Nemed's death, Conand and Morc enslaved his people and demanded a heavy tribute: two thirds of their children, grain and cattle. Nemed's son Fergus Lethderg gathered an army of sixty thousand, rose up against them and destroyed Conand's Tower, but Morc attacked them with a huge fleet, and there was great slaughter on both sides. The sea rose over them and drowned most of the survivors: only thirty of Nemed's people escaped in a single ship, scattering to the other parts of the world. The next invasion was by the Fir Bolg, who did not encounter the Fomorians.

Next, the Tuatha Dé Danann, who are usually supposed to have been the gods of the Goidelic Irish, defeated the Fir Bolg in the first Battle of Mag Tuiredand took possession of Ireland. Because their king, Nuada Airgetlám, had lost an arm in the battle and was no longer physically whole, their first king in Ireland was the half-Fomorian Bres. He was the result of a union between Ériu of the Tuatha Dé Danann and the Fomorian prince Elatha, who had come to her one night by sea on a silver boat. Both Elatha and Bres are described as very beautiful. However, Bres turned out to be a bad king who forced the Tuatha Dé to work as slaves and pay tribute to the Fomorians. He lost authority when he was satirized for neglecting his kingly duties of hospitality. Nuada was restored to the kingship after his arm was replaced with a working one of silver, but the Tuatha Dé's oppression by the Fomorians continued. Bres fled to his father, Elatha, and asked for his help to restore him to the kingship. Elatha refused, on the grounds that he should not seek to gain by foul means what he couldn't keep by fair. Bres instead turned to Balor, a more warlike Fomorian chief living on Tory Island, and raised an army.

The Tuatha Dé Danann also prepared for war, under another half-Fomorian leader, Lug. His father was Cian of the Tuatha Dé, and his mother was Balor's daughter Ethniu. This is presented as a dynastic marriage in early texts, but folklore preserves a more elaborate story, reminiscent of the story of Perseus from Greek mythology. Balor, who had been given a prophecy that he would be killed by his own grandson, locked Ethniu in a glass tower to keep her away from men. But when he stole Cian's magical cow, Cian got his revenge by gaining entry to the tower, with the help of a druidess called Biróg, and seducing her. She gave birth to triplets, which Balor ordered drowned. Two of the babies either died or turned into the first seals, but Biróg saved one, Lug, and gave him to Manannán and Tailtiu to foster. As an adult, Lug gained entry to Nuada's court through his mastery of every art, and was given command over the army.

The second Battle of Mag Tuired was fought between the Fomorians under Balor and the Tuatha Dé under Lug. When the two forces met on the field of battle, it was said that to attack the fierce Fomorian flank was like striking a head against a cliff, placing a hand into a serpent's nest, or facing up to fire. Balor killed Nuada with his terrible, poisonous eye that killed all it looked upon. Lug faced his grandfather, but as he was opening his eye Lug shot a sling-stone that drove his eye out the back of his head, wreaking havoc on the Fomorian army behind. After Balor's death the Fomorians were defeated and driven into the sea.

According to the Irish version of the Historia Britonum of Nennius, the Fomorians are referred to as mariners who were forced into a tower near the sea by the Tuatha Dé Danann. Then the Irish or otherwise descendants of Nemed with Fergus red-side at the lead, pushed all the Fomorians into the sea, with the exception of one ship that survived.

Here, we see the Goddess Inanna defeating the Gods on Earth. Perhaps this is the reason why she is called Mary who steps on the serpent, which is based on one Extraterrestrial group conquering Earth and overcoming the previous inhabitants.

The Book of Dzyan by Madame Blavatsky states this: Stanza II. 5. "The wheel whirled for thirty crores more. It constructed rupas: soft stones that hardened; hard plants that softened. Visible from invisible, insects and small lives. She shook them off her back whenever they overran the mother. . . . After thirty crores she turned round. She lay on her back; on her side . . . She would call no sons of Heaven, she would ask no sons of Wisdom. She created from her own bosom. She evolved water-men, terrible and bad."

"6. The water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. The Dhyani came and looked — the dhyani from the bright Father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. Displeased they were. Our flesh is not there."

"No fit rupas for our brothers of the fifth. No dwellings for the lives. Pure waters, not turbid, they must drink. Let us dry them. 8. The flames came. The fires with the sparks; the night fires and the day fires. They dried out the turbid dark waters. With their heat they quenched them. The Lhas of the High, the Lhamay in of below, came."

"They slew the forms which were two- and four-faced. They fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. Mother-water, the great sea, wept. She arose, she disappeared in the moon which had lifted her, which had given her birth. 10. When they were destroyed, mother-earth remained bare. She asked to be dried."

Now, based from the "Book of Dyzan" contains some interesting passages. They state of the Goddess producing beings called "water men", and how they were apparently wicked. Based from this excerpt states this: "They slew the forms which were two- and four-faced. They fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. Mother-water, the great sea, wept." Here shows that there were half human and half animal creatures that was getting destroyed. It states that there were "Goat men", "Dog headed men", and "men with fish bodies".

Then let's see Kingu: Qingu was a Mesopotamian god. He is best known from the Enūma Eliš, where he acts as a subordinate and spouse of Tiamat, and an adversary of Marduk. After his defeat he is killed and his blood is used in the creation of mankind. It is presumed that he might have originally been the antagonist of a separate myth unrelated to Tiamat, though this composition does not survive, and the majority of references to him are allusions to his defeat at the hands of Marduk in Enūma Eliš. He is also mentioned in the myth The Defeat of Enutila, Enmešarra, and Qingu and in a variety of other texts.

The Mesopotamians considered Qingu a defeated adversary of the gods.^[2]He is overall best attested as an enemy of Marduk.^[3]He could be characterized as a "primordial god associated with the netherworld".^[5]A late Assyrian source which groups Qingu with Anzû and Asakku most likely implies that he could be classified as a demon like them as well.^[6]

Two apparent cases of equation between Qingu and Enmesharra, presumably based on their shared status as vanquished adversaries of the gods, are attested in ritual texts.^[7]The isolated reference to "seven sons of Qingu" (tabletKAR307, line 18) is likely to reflect an association with Enmesharra too, as references to "seven sons of Enmesharra" are common.^[8]An association between Qingu and Tammuz is attested in a single damaged explanatory text, though due to its poor state of preservation the rationale behind it is unknown.

Enūma Eliš:

Qingu is first mentioned in the Enūma Eliš when Tiamat appoints him as the leader of her army of monsters and affixes the tablet of destinies to his chest, elevating him to a position of "Anuship",^[12]^da-nu-ti.^[13]While this term is derived from the name of the god Anu, when applied as a title to other deities, including Qingu, it can be understood as a generic designation for the rank of a supreme deity instead.^[14]A variant of this passage instead refers to Qingu's position as that of "lordship" (e-nu-ti).^[15]The text directly states that the tablet was not Qingu's rightful possession,^[16]though it is not explained how it was obtained by Tiamat.^[17]

Qingu subsequently uses his new position to declare destinies for Tiamat's children.^[18]It is not clear if he is himself one of them, as no direct statement is given about his origin.^[19]Gösta Gabriel notes that he effectively "appears out of nowhere", and that he is only defined as Tiamat's spouse.^[20]Wilfred G. Lambert suggests that lack of an explicit reference to his origins might indicate that the compilers of the Enūma Eliš incorporated a figure with no preexisting connection to Tiamat into the narrative from a separate source.^[19]It is sometimes nonetheless assumed that he was regarded as a son of Tiamat and Apsu.^[21]

Marduk defeats Qingu after vanquishing Tiamat, and takes back the tablet of destinies.^[16]It is later presented to Anu.^[22]Qingu is subsequently killed after the assembly of the gods concludes that the conflict between them and Tiamat was instigated by him.^[23]However, no mention of Qingu making her rebel as suggested in this passage is found in the preceding sections of the text.^[19]Qingu's blood is then used by Ea to create mankind.^[24]

Parallels with other myths:

Manfred Krebernik [de]notes that the sections of the plot focused on Qingu have their forerunners in myths focused on Enlil and Ninurta describing the theft of the tablet of destiny.^[2]According to Wilfred G. Lambert, Qingu's improper acquisition of the tablet of destinies and its later recovery offer a particularly close parallel to the plot of the Epic of Anzû.^[25]Selena Wisnom also compares Qingu to Anzû.^[26]However, she points out that while Anzû is portrayed as difficult to defeat for Ninurta due to possessing the tablet, in Qingu's case the object only serves as an abstract symbol of his position, and no similar hardships arise for Marduk.^[27]A further possible parallel is that Qingu is elevated to the rank of Anuship, while Anzû by stealing the tablet has a claim to "Enlilship" (enlilūtu), an analogous term derived from the name of Enlil rather than Anu.^[15]

Wisnom notes that Qingu can also be compared to the "plant-stone" the leader of the army of stones from Lugal-e, as both of them are secondary obstacles compared to the central antagonists of the respective narratives, Tiamat and Asag.^[26]Furthermore, the scene of Qingu's appointment might constitute an allusion to the creation of the "plant-stone" and his appointment as a leader among Asag's stone offspring.^[29]

No other sources connect Qingu with the creation of mankind.^[30]Ryan D. Winters notes that he is absent from a short list of gods who appear in a similar role in different myths included in An = Anum (tablet VI, lines 209-216), and on this basis concludes this motif cannot predate the end of the Old Babylonian period.^[31]Wilfred G. Lambert assumed that the compilers of the Enūma Eliš might have placed him in a role originally played by a different god.^[30]Comparisons have been made between the scene of his death and the section of Atrahasis dealing with the creation of mankind, which involves the killing of the god Wē.^[2]Selena Wisnom notes that after the Old Babylonian period he was replaced in this role by Alla, whose name might be a pun on the word al, "hoe", and thus a reference to his role as a worker god. On this basis she suggests Qingu's placement in a similar role reflected the etymological connection between his name and the word "work".^[4]However, she states he and Alla cannot be considered direct equivalents, as Qingu plays a more active role in the narrative before being killed.^[32]

Other sources:

While no independent myth dealing with the defeat of Qingu has survived, due to scarcity of texts linking him with Tiamat other than the Enūma Elišit is presumed that he was initially the antagonist of such a narrative.^[33]References to defeat of Qingu without any allusions to Tiamat are known, and following a late exercise tablet from Ur reflect a tradition in which he was burned.^[34]An exegetical commentary on a ritual involving Mullissu similarly explains the burnt offering of a sheep as an allusion to Qingu's demise in a fire.^[35]Two sources, the tablets KAR 307 and LKA 73, state that Qingu was defeated alongside his sons, though they disagree about their number, with the former giving 7 and the latter 40.^[36]KAR 307 states that during a ritual they were represented by a bull and a sheep thrown from a roof, while LKA 73 instead has them represented by oil and honey placed on a weapon.^[36]The latter text also contains an allusion to an unknown myth involving Ea giving an unidentified gift to Qingu.^[6]

The myth referred to as The Defeat of Enutila, Enmešarra, and Qingu by Wilfred G. Lambert,^[b]which is only known from two Late Babylonian fragments, one from Borsippa and one from Sippar,^[39]mentions the defeat of Qingu at the hands of an unknown deity or deities.^[40]Due to the large number of deities involved in the plot, Lambert suggests that it was the result of a process of scholarly compilation of multiple different compositions belonging to the same genre.^[41]The events are said to take place in Babylon, with direct references made to the temples Eturkalamma (as well as the deity it was dedicated to, Ishtar of Babylon), Eguzalimmaⱨ and Ezidagišnugal.^[39]Qingu is described as the "director of the host of Eguzalimmaⱨ".^[40]Since this temple is associated with Ningishzida in the topographical text Tintir = Babylon(tablet IV, line 13), Lambert assumed that in this context Qingu was either equated with him or portrayed as his subordinate.

Let's recap on RedHorn:

Red Horn is aculture hero in Siouan oral traditions, specifically of the Iowa^[1]and Hocąk (Winnebago) nations.^[2]

He has different names. Only in Hocąk literature is he is known as "Red Horn" (Hešucka), but among the Ioway and Hocągara both, he is known by one of his variant names, "He Who Wears (Man) Faces on His Ears".^[3]This name derives from the living faces on his earlobes (Hocąk), or earbobs that come to life when he places them on his ears (Ioway). Elsewhere, he is given yet another name, "Red Man" (Wąkšucka), because his entire body is red from head to toe.

Red Horn was one of the five sons of Earthmaker, whom the Creator fashioned with his own hands and sent to earth to rescue humanity. During his sojourn on earth, he contested both giants and water spirits, and led war parties against the bad spirits who plagued humanity. As Wears Faces on His Ears, he is also said to be astar, although its identity is a subject of controversy. Under the names "One Horn" (Hejąkiga) and "Without Horns" (Herok'aga), he and his sons are chiefs over the small hunting spirits known as the herok'a and the "little children spirits". Red Horn, as chief of the herok'a, has a spiritual and sometimes corporeal identity with the arrow. Archaeologists have speculated that Red Horn is a mythic figure in Mississippian art, represented on a number of Southeastern Ceremonial Complex (SECC) artifacts.

The son of Earthmaker:

According to legend, Red Horn is one of the five great soteriological spirits fashioned by the Creator's own hands, sent to earth to make the world safe for the least endowed of Earthmaker's creation, the "two-legged walkers". The first spirit to be sent down to earth to help humanity was Trickster (Wakdjąkaga), whose foolishness made it necessary to recall him. Earthmaker next sent down Bladder (Wadexuga), whose arrogance led to the loss of all but one of his 20 brothers, so he too was recalled. Then Earthmaker made Turtle (Kecągega) and charged him to teach the humans how to live, but Turtle brought them war, and was in his turn recalled. The fifth and last of these heroes dispatched by Earthmaker was Hare (Wacdjįgega), who conquered all the bad spirits who had preyed on humanity. By accident, however, he introduced death, but made up for it by creating the Medicine Lodge, by whose discipline members could achieve immortality. Earthmaker made Hare in charge of this earth, and to each of the other three spirits he gave an otherworldly paradise to govern. The penultimate savior figure in this series was Redhorn. He had quite nearly succeeded, but was killed in a wrestling match with the enemies of the human race. Although later revived, he too was recalled, although the reasons for his failure are obscure. One source suggests that it was a lack of gravitas.

Then Earthmaker (Mą'ųna) sent down another son, He who Wears Human Heads as Earrings. He went around talking to people, but they would always fix on his earrings which were actual, living, miniature human heads. When these little heads saw someone looking at them, they would wink and make funny faces. In the end, He who Wears Human Heads as Earrings could not accomplish the mission either.^[4]Unlike all the other soteriological spirits, Red Horn is not assigned a paradise over which to rule; and the Medicine Rite omits any mention of Red Horn from its account of the sons of Earthmaker.^[5]These facts indicate that Red Horn may have been a recent addition to the role. Meeker even suggested that a certain notable Piegan contemporary of the same name may have simply been elevated to divine status.^[6]More recently, Lankford held a similar view: "... Red Horn was a recent addition to the Winnebago pantheon diffused possibly from the Blackfoot tribe.

Now, what is the truth here? Well, for starters these are stories based on Satan, as we see that he was either of the Angels or was of the Jinn and then based on Islamic sources he was Jann bin Jann as Blavatsky states Gian ibn Gian of the Peris. Then we have mixed information on the Peris and the Divs as they are either different or are of the same race just one is considered good and the other evil. This would be confusing, but what I had found is that Jann bin Jann is Satan and is Shiva (Yama) who is Thoth the Red Dragon. Blavatsky states he would have a shield that would repel magic and sorcery, as this connects to King Solomon's interaction with the Jinn on building great Temples and such. If they state that Jann was responsible for the Pyramids and Thoth was said to have been the builder of those Pyramids, then they are generally one and the same. Remember, Thoth is the God of Wisdom and Blavatsky states Gian bin Gian was known for wisdom. Interesting enough, Jordan Maxwell had stated that the Great Pyramid is Solomon's Temple, so there is a connection here. When God came to Solomon in the Bible, Solomon would be granted the wisdom that would be known throughout the world, but that would mean if the Great Pyramid were the considered "Temple of Solomon", then it sounds the Jinn have a connection to the Pyramids and the world is hiding this fact. Now, the Pyramid is obviously older than the Egyptian settlements, so the term Solomon is based on the symbolism and may have nothing to do with mankind, though the father of the Jinn who is Jann was responsible for the Pyramids (as they state). Then based from information states he was the last of the "72" Jinn, even as the Quran says "72" wide eyed Virgins. There are so many conspiracies on Egypt that Jordan Maxwell knew somethings connecting to Solomon in the Bible.

Thoth is the God in the Bible who is the Red Dragon Shiva. That is a fact. Now, let's track back to the story of Iblis. Now, Blavatsky states Iblis was ordered by God to fight the Divs, but she states Jann was of the Peris and not the Divs. I had thought Iblis would carry the shield which would link to Michael the Archangel, but other information states it was based on Jann's shield. Iblis being sent by God is Michael being sent by God to fight the Dragon. However, we have two accounts we need to address. Is Michael Iblis or is Jann who is considered the father of the Jinn Iblis? This is where we have to break things down here. The Red Horn story states that he was sent down to fight against the monsters and Giants, but is that the true story? Red Horn is the same story as Azazil who would have red hair but with three faces. We are told by Islamic sources that Iblis is the one that fell from Heaven after purging the Jinn race, then states he and the Jinn would become mankind's enemy. How can that be so if Iblis had eradicated much of the Jinn population? The Jinn race would hate Iblis for this action. The story of Iblis coming to Heaven and living with the Angels until his fall was based on him as Jann coming "against heaven" or "challenging Heaven" as he defied them. This is what the Sun Wukong story is based on, as he lived in Heaven but did not like how they treat him until he defied them and came against them. He considered himself equal to Heaven and was proudful as the story states.

This is where the true story of Typhon comes to be as he is Prometheus. This Titan would live amongst the Gods and then be the one to fight against them in the great war. Then we have the Anzu bird who apparently stole the Tablet of Destiny to which Marduk battles against him. Each story surrounding this being is different but putting this story together starts to make sense. The story of Thoth who lived amongst the Gods is Loki, who is Rudra or Shiva, the Red Dragon, the 3 eyed God of wisdom who becomes the fire God in the form of a phoenix. His symbols are the serpent, the Palm, the Phoenix and the dog as for Sirius. We have two beings being dealt with here as Thoth who is the Red Dragon and Thoth who is Michael. Now, when learning about this it would seem like they are one and the same. Based from the epithet of Melek Taus, states that he is Bacchus, Krishna, St. George, Massau'u, Osiris, Quetzalcoatl, the green man, and Murugan. They even state that this is Michael the Archangel as Murugan who is the Commander of the armies of God, however, Murugan wouldn't be the prototype but Indra who is the God that defeated Vritra. Indra was called the thousand eyed one because he considered the Peacock as a good symbol and yet is based on the Devil. You see the confusion? Is he the Red Dragon or Michael? The Red Dragon Shiva is Osiris, who is Anubis, Agni and Yama the Lord of the Underworld. He is Hermes, Massau'u the Christianized Devil, the 3 eyed God and is the leader of the Asuras as Vritra. Not sure why Jann would have this magical shield they state and a buckler, but it states Azazil was sent by God to terminate the Jinn whom Jann was the challenger against them, though this is talking about Michael.

Let's recap:

It's not specific if Iblis carried this shield, but this is where we have to identify the two angels. It's shown that these sources are all mixed up as Iblis and Jann. It's established that Shiva who is Thoth is the God of wisdom who is the Red Dragon that came against Heaven. He is Vritra and Ahi who is Agni the God of fire and God of the Dragons or Nagas particularly. Then we have Michael who is shown sometimes with three faces as Thoth who represents the Eagle or Garuda. Though Yama is also shown with three faces as well, which is probably why the twin symbolism comes into play, as Indra and Agni were considered twins. In any case, Indra is obviously the Angel that was ordered by God as an enforcer to quell the Jinn. It's shown that Michael the Archangel is the Garuda, who is the one that defeats the God of the Nagas and Asuras.

Now, based on Agni being the God of the Jinn race who are the Asuras then we can find the identity of the Jinn. Since the God of fire is depicted as a black God then it's shown that he is the God of the Black nations. It's noted that the term "Smokeless fire" as the Jinn was said to be created connects to Surtr the God of fire. Based from the website "Viking.style" details this excerpt:

Who Is Surtr?

Surtr is a powerful fire giant in Norse mythology. He is often depicted as a giant with a flaming sword, and his name is believed to mean “black” or “swarthy,” which may refer to his charred appearance. Surtr is known for his association with fire, destruction, and the end of the world.

Based from the Wiki states this: In Norse mythology, Surtr (Old Norse "black"^[1]or more narrowly "svart",^[2]Surtur in modern Icelandic), also sometimes written Surt in English,^[3]is a jötunn; he is the greatest of the fire giants and further serves as the guardian of Muspelheim, which is one of the only two realms to exist before the beginning of time, alongside Niflheim.

Now, Agni was never of the Gods but of the Asuras. "Surtr" is swarthy, Dark skinned, black, Schwartz and burnt. It's shown that Agni is a black God by origin and being the King of the Jinn who are the Asuras details the Jinn to be the black people. Based on the earlier concept of Jinn as in Ginger was on the God having red hair and him battling the red-haired Giants based on the Red Horn stories, but now we can break things down as Agni is the God of the black nations. It would seem that due to the red hair that he came from the red-haired race, but that isn't the case because despite the many images of Shiva, he was originally black skinned not white skinned. Then we come to this segment:

Jann (from the Semitic root JNN) is an Arabic term, whose primary meaning is "to hide" and can also refer to an agile snake.^[2]It is a neuter singular for jinn, while Jinni and Jinniyya (h) are either adjectives, or masculine and feminine singulars or both. The term designate a supernatural creature or a serpent.^[3]Lisan al-'Arab, byIbn Manzur, gives the following account on the term: "Creatures called jânn lived on earth but they caused mischief in it and shed blood, so God sent his angels who drove them away from the earth; and it is said that these angels became the inhabitants of the earth after the jânn.^[4]Amira el-Zein reports that the term jann is used to specify when the term jinn covers both angels and jinn in meaning.

It states that the Jinn inhabited the Earth and became corrupted until the coming of the Angels then they start to inhabit the Earth. Well, it's basically like the story of the Tuathe de danaan and the Fomorian encounter, and the Aesir and Jotunn with the Vanir stories (Balor of the evil eye is Shiva). Though this deviates from the invasion story of the Nagas, this version states the Nagas were already on Earth and the Angels came to dwell after the great war. It's not certain as the war would have been on Earth or in space, but there were interaction and conflict between these two groups. Then comes the Islamic story of Iblis as some sources dictate Iblis being captured by the "tribe" of Angels which is likened to a race of beings. Based on this tells me that the Angels are not what we think but are built in clans, tribes and race. Angels battling Jinn is the Suras battling the Asuras, the Gods battling the Titans and the Aesir against the Jotunn. Since the Jinn was made from Smokeless fire, then comes why the Bible states "For our God is a consuming fire" who is based on Surtr. This is why Fudo Myoo, Acala, Shiva as Agni are depicted as black in complexioned and having negroid features and hair while wearing animal skin with surrounding fire. Even though they would show Kali battling the Asuras in these paintings, it's noted that these are Post Vedic scripts and based on the identity on who the Gods and the Asuras are, reveals that Shiva and Kali are shown to be the Asuras. Based on the Navajo Elder in "Navajo traditional teachings", he details the evil one called the "Black Yeii" who wanted to control mankind. This speaks all too well about Iblis who wanted to turn mankind's heart away from the Creator. So, based on Kali and Shiva, these black Gods are the Asuras and are the Jinn.

Then comes the Lord of the Rings and the Silmarillion by J.R.R. Tolkien on Morgoth the main antagonist from his book on the earlier creation story. Here in the wiki states this:

Morgoth Bauglir is a character, one of the god like Valar and the primary antagonist of Tolkien's legendarium, the mythic epic published in parts as The Silmarillion, The Children of Húrin, Beren and Lúthien, and The Fall of Gondolin. The character is also briefly mentioned in The Lord of the Rings. Melkor is the most powerful of the Valar but he turns to darkness and is renamed Morgoth, the primary antagonist of Arda. All evil in the world of Middle-earth ultimately stems from him. One of the Maiar of Aulë betrays his kind and becomes Morgoth's principal lieutenant and successor, Sauron.

Name:

The name Morgoth is Sindarin (one of Tolkien's invented languages) and means "Dark Enemy" or "Black Foe".^{[T 1]}Baugliris also Sindarin, meaning "Tyrant" or "Oppressor".^{[T 2]}"Morgoth Bauglir" is thus an epithet. His name in Ainulindalë (the creation myth of Middle-earth and first section of The Silmarillion) is Melkor, which means "He Who Arises in Might" in Quenya, another of Tolkien's fictional languages.^{[T 3]}^{[T 2]}This too is an epithet, since he, like all the Valar, had another true name in Valarin (in the legendarium, the language of the Valar before the beginning of Time), but this name is not recorded. The Sindarin equivalent of Melkor is Belegûr, but it is never used; instead, a deliberately similar name, Belegurth, meaning "Great Death", is employed.^{[T 4]}Another form of his name is Melko, simply meaning "Mighty One". Like Sauron, he has a host of other titles: Lord of the Dark, the Dark Power of the North, the Black Hand, and Great Enemy. The Edain, the Men of Númenor, call him the Dark King and the Dark Power; the Númenóreans corrupted by Sauron call him the Lord of All and the Giver of Freedom. He is called "Master of Lies" by one of the Edain, Amlach. Melkor is renamed "Morgoth" when he destroys the Two Trees of Valinor, murders Finwë, the High King of the Noldor Elves, and steals the Silmarils in the First Age.

Ainulindalë and Valaquenta:

Before the creation of Eä and Arda (The Universe and the World), Melkor is the most powerful of the Ainur, the "angelic beings" created by Eru Ilúvatar. Melkor, dissatisfied that Eru had abandoned the Void, seeks to emulate his creator and fill the Void with sentient beings. This, however, requires the Flame Imperishable, the Secret Fire, which belongs to Eru alone; Melkor cannot find it. He contends with Eru in the Music of the Ainur, introducing themes of his own.^{[T 8]}He draws many weaker-willed Ainur to him. Ironically, these attempts do not truly subvert the Music, but elaborate Eru's original intentions: the Music of Eru takes on depth and beauty through the strife and sadness Melkor's disharmonies introduce. Unlike Aulë, Melkor is too proud to admit that his creations are made possible entirely by Eru. Instead, Melkor aspires to rival Eru.^{[T 8]}

In an early draft, Tolkien has the elf Finrod state that "there is nothing more powerful that is conceivable than Melkor, save Eru only".^{[T 9]}In The Silmarillion, Eru Ilúvatar similarly states that "Mighty are the Ainur, and mightiest among them is Melkor".^{[T 10]}

In a 1955 essay, Tolkien emphasizes Morgoth's immense power at the beginning of Arda, beyond all other Valar combined and the most powerful under Eru Ilúvatar:^{[T 11]}Melkor must be made far more powerful in original nature. The greatest power under Eru. Later, he must not be able to be controlled or 'chained' by all the Valar combined. Note that in the early age of Arda he was alone able to drive the Valar out of Middle-earth into retreat. Since the Great Music stands as template for all of material creation, the chaos introduced by Melkor's disharmonies is responsible for all evil. Everything in Middle-earth is tainted by his influence.^{[T 8]}In Morgoth's Ring, Tolkien draws an analogy between the One Ring, into which Sauron commits much of his power, and all of Arda – "Morgoth's Ring" – which contains and is corrupted by Melkor's power until the Remaking of the World.^{[T 12]}The Valaquenta tells how Melkor seduced many of the minor Ainur, the Maiar, into his service.

Quenta Silmarillion:

After the Creation, many Ainur enter into Eä. The most powerful of them are the Valar, the Powers of the World; the lesser, the Maiar, act as their followers and assistants. They set about the ordering of the universe and Arda within it, as they understand the themes of Eru. Melkor and his followers enter Eä as well, but he is frustrated that his colleagues do not recognize him as leader of the new realm, despite his great knowledge. In anger and shame, Melkor sets about ruining and undoing whatever the others do. Each of the Valar is attracted to a particular aspect of the world. Melkor is drawn to extremes and violence—bitter cold, scorching heat, earthquakes, darkness, burning light. His power is so great that at first the Valar cannot restrain him; he contends with their collective might. Arda is unstable until the Vala Tulkas enters Eä and tips the balance.

Driven out by Tulkas, Melkor broods in darkness, until Tulkas is distracted. Melkor destroys the Two Lamps and the Valar's land of Almaren. Arda is plunged into darkness and fire, and Melkor withdraws to Middle-earth. In later versions, Melkor also disperses agents throughout Arda, digging deep into the earth and constructing great pits and fortresses, as Arda is marred by darkness and rivers of fire.^{[T 14]}

The Valar withdraw into Aman in the far West. The country where they settle is called Valinor, which they heavily fortify. Melkor holds dominion over Middle-earth from his fortress of Utumno in the North.^{[T 14]}His first reign ends after the Elves, the eldest of the Children of Ilúvatar, awake at the shores of Cuiviénen, and the Valar resolve to rescue them from his malice. Melkor captures some Elves before the Valar attack. He tortures and corrupts them, breeding the first Orcs. Other versions describe Orcs as corruptions of Men, or as soulless beings animated solely by the will of their evil lord. His fortress Utumno disperses deathly cold and brings on an endless winter in the North; for the sake of the Elves, the Valar wage a seven-year war with Melkor, defeating him after laying siege to Utumno. These battles further mar Arda. Tulkas defeats Melkor, binds him with a specially forged chain, Angainor, and brings him to Valinor. He is imprisoned in the Halls of Mandos for three ages.^{[T 17]}

Upon his release, Melkor is paroled to Valinor, though a few of the Valar continue to mistrust him.^{[T 6]}He pretends humility and virtue, but secretly plots harm toward the Elves, whose awakening he blames for his defeat. The Noldor, most skilled of the three kindreds of Elves that had come to Valinor, are most vulnerable to his plots, since they are eager for his knowledge. While instructing them, he awakens unrest and discontent among them. When the Valar become aware of this, they send Tulkas to arrest him, but Melkor has already fled. With the aid of Ungoliant, a dark spirit in the form of a monstrous spider, he destroys the Two Trees of Valinor, kills Finwë, the King of the Noldor, and steals the three Silmarils, jewels made by Finwë's son Fëanor, filled with the light of the Trees. Fëanor thereupon names him Morgoth, "Black Foe", and the Elves know him by this name alone afterwards....

Morgoth resumes his rule in the North of Middle-earth, this time in the half-ruined fortress of Angband. He rebuilds it, and raises above it the volcanic triple peak of Thangorodrim. The Silmarils he sets into a crown of iron, which he wears at all times. Fëanor and most of the Noldor pursue him, along the way slaying their kin the Teleriand incurring the Doom of Mandos. On arriving in Beleriand, the Noldor establish kingdoms and make war on Morgoth. Soon, the Sun and the Moon rise for the first time,^{[T 18]}and Men awake.^{[T 19]}The major battles include the Dagor-nuin-Giliath (Battle Under the Stars, fought before the first rising of the Moon), Dagor Aglareb (Glorious Battle),^{[T 20]}Dagor Bragollach (Battle of Sudden Flame) at which the Siege of Angband is broken,^{[T 21]}and the battle of Nírnaeth Arnoediad (Unnumbered Tears) when the armies of the Noldor and the Men allied with them are routed and the men of the East join Morgoth.^{[T 22]}Over the next several decades, Morgoth destroys the remaining Elven kingdoms, reducing their domain to an island of refugees in the Bay of Balar, and a small settlement at the Mouths of Sirion under the protection of Ulmo.

Before the Nírnaeth Arnoediad, the Man Beren and the Elf Lúthien enter Angband and recover a Silmaril from Morgoth's crown after Luthien's singing sends him to sleep. It is inherited by their granddaughter Elwing, who joins those dwelling at the Mouths of Sirion. Her husband Eärendil, wearing the Silmaril on his brow, sails across the sea to Valinor, where he pleads with the Valar to liberate Middle-earth from Morgoth. During the ensuing War of Wrath, Beleriand is destroyed. Morgoth summons many Men to his side during the fifty-year conflict, the longest and bloodiest in Arda's history. Morgoth is utterly defeated. Thangorodrim is shattered when Eärendil kills the greatest of dragons, Ancalagon the Black, who crashes upon it as he falls. The few remaining dragons are scattered, and the few surviving Balrogs hide themselves deep within the earth. Morgoth flees into the deepest pit and begs for pardon, but his feet are cut from under him, his crown is made into a collar, and he is chained once again with Angainor. The Valar exile him permanently from the world, thrusting him through the Door of Night into the void until the prophesied Dagor Dagorath, when he will meet his final destruction. But his evil remains, and his will influences all living creatures.

Satanic figure:

Melkor has been interpreted as analogous to Satan, once the greatest of all God's angels, Lucifer, but fallen through pride; he rebels against his creator.^[2]Tolkien wrote that of all the deeds of the Ainur, by far the worst was "the absolute Satanic rebellion and evil of Morgoth and his satellite Sauron".^{[T 35]}John R. Holmes, writing in The J. R. R. Tolkien Encyclopedia, suggests that Melkor's nature resonates with John Milton's fallen angel (Satan) in Paradise Lost.^[3]Melkor creates an "iron hell" for his elven slave labourers. His greed for ever more power makes him a symbol for the despotism of modern machinery.^[4]The Tolkien scholar Brian Rosebury comments that there is a clear mapping to the Christian myth, with Eru as God, Ainur as angels, and Melkor as Satan; but that the differences are equally striking, as creation is in part mediated by the Ainur.^[5]His rebellion against Eru is creative, as Melkor is impatient for the void of the world to be filled with things. But his creativity becomes destructive, as it is tainted with pride. "His desire to create other beings for his glory" turns into a desire for servants and slaves to follow his own will. This "temptation of creativity" is echoed in Tolkien's work by Melkor's opponent Fëanor, who is prepared to fight a hopeless war to try to regain his prized creations, the Silmarils.^[6]The Tolkien scholar Tom Shippey writes that The Silmarillion is most obviously a calque on the Book of Genesis (whereas Tolkien's Shire is a calque upon England). Shippey quotes Tolkien's friend C. S. Lewis, who stated that even Satan was created good;^[1]Tolkien has the character Elrond in The Lord of the Rings say "For nothing is evil in the beginning. Even [the Dark Lord] Sauron was not so." Shippey concludes that the reader is free to assume "that the exploit of Morgoth of which the Eldar [Elves] never learnt was the traditional seduction of Adam and Eve by the [Satanic]serpent", while the Men in the story are Adam's descendants "flying from Eden and subject to the curse of Babel".

Odinic figure:

The Tolkien scholar Marjorie Burns writes in Tolkien's Legendarium: Essays on The History of Middle-earth that Morgoth, like all Tolkien's Middle-earth characters, is based on a complex "literary soup". One element of his construction, she states, is the Norse god Odin. Tolkien used aspects of Odin's character and appearance for the wandering wizard Gandalf, with hat, beard, and staff, and a supernaturally fast horse, recalling Odin's steed Sleipnir; for the Dark Lord Sauron, with his single eye; for the corrupted white wizard Saruman, cloaked and hatted like Gandalf, but with far-flying birds like Odin's eagles and ravens. In The Silmarillion, too, the farseeing Vala Manwë, who lives on the tallest of the mountains, and loves "all swift birds, strong of wing", is Odinesque. And just as Sauron and Saruman oppose Gandalf in The Lord of the Rings, so the enemy Morgoth gets Odin's negative characteristics: "his ruthlessness, his destructiveness, his malevolence, his all-pervading deceit". Burns compares this allocation to the way that Norse myth allots some of Odin's characteristics to the troublemaker god Loki. Odin has many names, among them "Shifty-eyed" and "Swift in Deceit", and he is equally a god of the Norse underworld, "Father of the Slain". She notes that Morgoth, too, is named "Master of Lies" and "Demon of Dark", and functions as a fierce god of battle.

It's interesting how J.R.R. Tolkien being a writer (and possibly a Freemason) wrote this book in equivalent to the fall of Satan as the Bible details. But what's interesting is that the tower in Lord of the Rings as the "Eye of Sauron" and Stephen King's the Dark Tower is similar to the Islamic Makkah clock tower. It's already known that the worship of the black stone and the black cube is based on the Black Gods that fell from the sky who are deemed "The Lord of Sirius".

So, we have stories detailing the Jinn either were on Earth or were cast out of Heaven and fell to Earth, but I find these are two different races being dealt here. The term "jinn" is generally lumped up with these entities, but they are different races involved. I had the term Jinn as in Ginger linking to the red-haired race as they were said to be on earth prior to mankind. Now, there is a version of the Jinn coming to Earth to influence mankind, as these are the "Sons of God" that fell to earth is linked to Genesis 6, but then comes the Red-Haired giants that were said to be the first creation before the modern humans came to be, as this would be the reason this version of the Jinn story living on Earth being wiped out prior to mankind is where this is based on. This is why this story would connect to the Red Horn story as he and the warriors were sent to battle the different entities along with the Giants that were eating people. However, this version states the people already were living with these monsters and Giants not afterwards. So, we have different stories as either mankind was living with or lived after the Giants and such monsters, but they are again lumped up together as "Jinn".

Now, what about Michael the Archangel? Like I said before, the Garuda battling the Naga symbolism connects to Michael battling the Dragon god. The Angel that was sent is not Iblis nor Satan as these apparent Islamic sources state, but of a different race dubbed "the tribe of Angels" who are led by Indra as Michael the Archangel. This is where it states this passage in Jann bin Jann:

So, based on this details that they don't know if Jann and Iblis are the same or are different. They state Iblis to be the father of devils as evil doers but some state Jinn. Based on Jann the father of the Jinn (as they state) comes into play as he challenges the Angels led by Azazil, as this is based on the Red Dragon battling Michael the Archangel story. Based from the chapter "Legend of the Bird God: Indra is Michael and Garuda, the King of Heaven, thunder and lightning" I had listed the different epithets on the Angel who battles a demon that was ravaging Heaven. In China it is based on Zhurong the fire God fighting and then defeating Gong Gong who is considered the Dragon God with "red hair" and black skin. Typhon is shown with black skin and "red hair" who battles Zeus is the same description as Vritra who battles Indra. Then comes the Jade Emperor who battles a great demon who fought against Heaven. Then comes the story of the Yellow Emperor who battles Chiyou. Then comes Skell who battles the Lord of the underworld called Llao. Then there is Set who battles Osiris as this is the same story as Skell and Llao. Perun who battles Veles comes into play as Garuda who battles the Naga. So, now that we have established this connection to sort out the confusion, then we can see that what they state is Azazil is really Michael and not some other angel, and Jann to being the Red Dragon in the Bible.

Now, the Muslims in their superstition states the devil can come in the form of a black snake or a black dog as an example, though these are strange references towards Loki who is known for the dog and the serpent symbolism. Blavatsky had mentioned Zeus having 3 eyes, to which is based on Shiva. Then comes the story of the Chitauri leader having 3 eyes as they are the Nommo, and the Gods who represent Sirius that came down after the great war. The Islamic sources are muddled up, but finding out that Jann bin Jann who battled what they state Iblis or Azazil, is the Red Dragon who battles Michael, then things start to make sense in these legends. There are sources as to why the war had started and some indicate that the Jinn didn't want to bow down to Adam, and thus the war between the Jinn and the Angels had begun. This is pretty much Azazil not wanting to bow down to Adam, which is interesting because instead of him, it was really Jann ibn Jann of the Jinn race. I can see how the Jinn wanted to turn the hearts away from mankind by bringing their own religion and culture, because as evidence proves, the Eurpeans are worshiping the black gods through Christianity, the Asians and Indians are worshiping the black gods through Hinduism and Buddhism, and the Muslims and Jews are worshiping the black Gods through Judaism and Islam. Muslims don't even know the truth about the Black stone and the Kaaba, as this pertains to the worship of the Black Gods who are the Jinn. So, again, based on the Books "The Anacalypsis" and Gerald Massey's works, to J.A. Rogers books on the Black gods, details everything people need to know and how much of an influence is shown throughout the world. We see that the Jinn and Angel war is still based on the Suras and Asuras and the Gods vs the Titans.

Now, like I said, there were other beings that are also lumped up together as "Jinn", but stories about the Divs are different as they are more like the Rakshasa race that are the considered man eaters. Probably the Red-haired giants would be lumped up together with these beings, but I think these Divs are where the paranormal activities are based on, and where those entities reside in places like Skinwalker Ranch and other areas. Then comes the creatures like the merbeings, Goatmen, dogmen, and other strange creature as these entities are the same ones that is mentioned in the Enuma Elish. So, based on the God of fire who is Agni and leader of the Asuras, details that these are the Ganas that is mentioned in the Hindu books, as Shiva's "friends". From the bigfoot, the Greys, reptilians, demons, Ghouls, Goblins, and dogmen as people claimed to have seen are based on Shiva's Ganas or friends.

Based on "isha.sadhguru.org" states this: Shiva’s Ganas – Demented or Celestial?

Sadhguru looks at the story of Shiva’s companions, the ganas, and their origins. Sadhguru:

In the yogic lore, the ganas are all Shiva’s friends. They were the ones who were always around him. Though he had disciples, a wife and many other admirers, his private company was always ganas. Ganas are described as distorted, demented beings. It is said that they had limbs without bones coming out of odd parts of their bodies, so they are described as distorted and demented beings. They were just different from who we are.

Why could they be so different? This may be an aspect of life that is a little hard to digest now. See, Shiva himself has always been described as a yaksha swaroopa. Yaksha means a celestial being. A celestial being means someone who came from elsewhere. Somewhere over 15,000 years ago, Shiva arrived at Manasarovar, which is a lake in Tibet. It is one of the remnants of the Tethys Sea, which is considered as a crucible of human civilizations. Today, it is at almost 15,000 feet above mean sea level, but it is actually an ocean which has moved up and become a lake now. The ganas were the ones that Shiva was really close with.

The ganas, Shiva’s friends, were not like human beings, and it is clearly said that they never spoke any of the human languages. They spoke in utter cacophony. When Shiva and his friends communicated, they spoke a language that nobody understood, so human beings described it as total, chaotic cacophony. But the ganas were the ones that he was really close with. And you know the story of Ganapati losing his head. When Shiva came and this boy tried to stop him, Shiva took off his head. When Parvati became distraught and asked Shiva to replace the head, he took off the head of some other creature and put it on the child. This other creature is described as an elephant. But what you need to understand is, nobody called him Gajapati (Lord of Elephants). We always called him Ganapati (Lord of Ganas). Shiva took off the head of one of his friends and put it on the boy.

Then based from the Wiki states this: The word gaṇa in Sanskrit and Pali means "flock, troop, multitude, number, tribe, category, series, or clan". It can also be used to refer to a "body of attendants" and can refer to "a company, any assemblage or association of men formed for the attainment of the same aims". The word "gana" can also refer to councils or assemblies convened to discuss matters of religion or other topics. In Hinduism, the Gaṇas are attendants of Shiva and live on Mount Kailash. Ganesha was chosen as their leader by Shiva; the deity's title is gaṇeśa or gaṇapati, meaning, "lord or leader of the ganas".

Here in the website "godsandmonster.info" states this:

Somewhere in the thin air above the world’s noise and need, Mount Kailash stands—craggy, holy, remote. There, beyond the reach of ordinary mortals and mundane affairs, Shiva, the god whose dance dissolves and remakes the universe, holds court. Yet Shiva is rarely alone. Swarming around him, a living storm of loyalty and mischief, are his Gaṇas. Picture a cosmic entourage that’s less the solemn hush of angels and more the raucous din of a mythic carnival—rowdy, strange, unmistakably alive.

To see a Gaṇa is to realize the universe is not always neat. They crowd the stories like footnotes come to life: short or squat, or else exaggeratedly long-limbed, many sporting tusks, fangs, or the heads of animals. One might have the belly of a bear and the grin of a crocodile; another, the eyes of an owl and the swagger of a drunken king. Dwarfish? Sometimes. Monstrous? Occasionally. Glorious? Almost always, but never in the same way twice. Artists over the centuries have drawn them with anything from potbellies to multiple arms, from fierce animal faces to human oddities that wouldn’t look out of place in a fevered dream.

But origins matter in myth. The word “gaṇa” once simply meant “group” or “company,” and you’d find it in ancient texts applied to councils, flocks, or even democratic assemblies. But somewhere between the earliest hymns and the wilder pages of the Puranas, Gaṇas became a category of supernatural beings: Shiva’s own companions, soldiers, and cheerfully destructive helpers. They’re more than a background detail—they’re essential to the wild, liminal energy of Shiva’s mythos. The stories don’t agree on how the Gaṇas came to be. Some say they were born from the sweat of Shiva’s brow after an ecstatic dance; others claim they emerged from the shattered pieces of a demon or were simply summoned, fully formed, by the god himself when chaos or revelry demanded a crowd. However they arrived, they became as much a fixture of the mythic landscape as Shiva’s bull, Nandi, or the river Ganga herself.

The Gaṇas’ most famous moment in the tales comes, paradoxically, not as destroyers or brawlers, but as the aggrieved, disorderly mob at the center of one of Hinduism’s best-loved stories: the beheading and rebirth of Ganesha. In this myth, Shiva, returning home, finds a boy he does not recognize blocking the entrance. In a fit of wrath, he beheads the child—only to discover that he has killed his own son, born to Parvati in Shiva’s absence. The Gaṇas, loyal but often bumbling, fail to stop their lord, but after the tragedy they become instrumental to its resolution. It is the Gaṇas who search the earth for a suitable new head for the boy, and when they return with the head of an elephant, Shiva remorseful—restores Ganesha to life. As a gesture of atonement, he makes his son Gaṇapati: Lord of the Gaṇas. From then on, Ganesha, with his elephant’s head and broad belly, is both one of them and forever above them.

Other stories cast the Gaṇas as Shiva’s private army, storming through worlds to punish arrogance or disrupt the plans of too-complacent gods and demons. When Shiva is slighted at the great sacrificial fire of Daksha, it is the Gaṇas who descend in a frenzy, upending order, breaking bones, and gleefully scattering the sanctimonious like ninepins. Sometimes they’re called upon to protect sacred spaces. Sometimes they’re just there to dance, shriek, or upend anyone who confuses holiness with dullness.

The Gaṇas’ powers are as varied as their forms. They can shape-shift, multiply, appear and vanish at Shiva’s will. Some are said to possess supernatural strength, others to cause or cure diseases, or bring both madness and inspiration. They’re not subtle. Where they go, noise follows. Festivals in their honor can resemble a riot or a party gone off the rails—a reminder that the sacred isn’t always tranquil, and that the divine sometimes prefers disorder to tidiness.

Yet for all their wildness, the Gaṇas are fiercely loyal. Their highest duty is to Shiva and, by extension, to cosmic balance—a reminder that chaos and order are partners in the same endless dance. They almost never bother with humans directly. Offerings might be made to them, especially in the hope of appeasing or harnessing their energy, but it’s Ganesha, their leader, whom mortals know best. With his easy smile and knack for clearing obstacles, he is the approachable face of a group otherwise content to be, at best, a background din in the great mythic theatre.

The Gaṇas’ weaknesses mirror their strengths. Loyalty tips into blind following. Wildness spills into recklessness. They are not subtle strategists; more than once, their unruliness gets the better of them, leading to mishaps that require the intervention of wiser heads—usually Shiva or Ganesha. They’re not evil, just untamable, the mythic equivalent of a raucous family reunion where every guest is at least a little supernatural, and absolutely none of them knows when to go home. In the end, the Gaṇas are less a lesson and more a living reminder: the world—cosmic, human, or otherwise—needs a bit of noise, strangeness, and unruly affection. Mount Kailash would be a lonely place without them. So would mythology.

Since Agni who is the Jinn, Thoth, Jann bin Jann and the Red dragon, then he may have something to do with the Pyramids as they are a form of "cairn", which represents the practice towards Hermes. This is why these depictions of the Black God with other strange creatures come into play as they are his friends. Now, to bring more credibility, Credo Mutwa had stated the Chitauri having tails with three eyes. Well, it sounds like they are these Ganas that is mentioned in the Hindu books and based from the Dzyan by Blavatsky details the angels fighting the dogmen, goatmen, beings with four faces to merbeings. When you look at the Asuras and the Jinn, they are depicted as having tails with animal-like features. Here is what the Ganas depictions detail.

Now, based on the Red Dragon being cast down to Earth, I would state are these Thoth and the Atlanteans that came down to Earth and had changed influenced mankind on Earth? Based on Revelations 12:7-12 details the Michael warning the inhabitants of the coming of the Red Dragon and his angels coming earth, details that they had met the hominids on the Earth. Based on Sadhguru states in a video called "Shiva is the reason for human evolution", details Shiva and the Ganas, who are these Yakshas, were said to be responsible for the Evolution of mankind. However, I see them as the Asuras that came to Earth after the war with the Gods and is why Jordan Maxwell in "Legacy of the Gods" had detailed how something came to Earth to which had influenced and are behind mankind's development in religion and politics, though this is based on the Black nations because these religions go way back to them (as evidence proves it). Then based on the Gnostic texts in the Nag Hammadi describes these "creators" as having androgynous bodies (both male and female) and having faces of beast. This is pretty much where the intervention story takes place as Stanley Kubrick's 2001: a Space Odyssey details the black monolith, as the mere symbolism of Thoth and the Atlanteans intervening with the state of the hominids on earth (Prometheus fire story). However, I question the idea of them making man in their image, because if so, then we would look like them, especially if they are the "Titans" that was defeated who were said to have intervened with the evolution of mankind. So, there is a lot of disinformation based on this and will be sorted out.

Now, based on the statement as these entities being the creators isn't true at all, even though Sadghuru and others state of the intervention story. Here the story states on Satan wanting to turn away man's hearts from the "Almighty Creator" shows that they are not our creators, but started to influence us with their culture as they fell to Earth. This is what the "Gods" coming forth from the sea or ocean is based on, however they did not create people but gave the occult teachings to the world. The Chitauri story is based on the coming of the Black God Shiva who has the 3rd eye on his forehead or as they state the reptilians. Then in the Bible when the Israelites were being led by the God of fire who is really Shiva, he makes the statement as being the "only" God and their creator, and yet, there are other "Angels" as we can put it.

Here states this Deuteronomy 32: ³⁶For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left.³⁷And he shall say, Where are their gods, their rock in whom they trusted,³⁸Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.³⁹See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.⁴⁰For I lift up my hand to heaven, and say, I live forever.⁴¹If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.⁴²I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.

Here Shiva is Bacchus, he eats the flesh and drinks the wine. The God of fire is the Jinn, who is the "consuming fire" as the Bible states in Deuteronomy 4:24: “For the LORD thy God is a consuming fire, even a jealous God.” This is the God that Jacob made a covenant with the Shiva lingam symbolism. These entities live their lives as humans, procreate and do other things as the Islamic source states on the Jinn, but they are not mankind's creators. Now, on the side note, based on their existence we can now see some interesting connections based on Cryptid sightings and how the strange encounters by the "Men in Black" and the "Skinwalker Ranch Phenomenon" comes into play. But then we come back to the black nations that brought the cult of Dagon to the whole world. Based from Wesley Swift's account on the coming of the Dragon God states this on the Dragon God Lucifer: "Races of the Earth and their differences":

"And we can prove the great antiquity which is involved here. In fact the coming of the Negroes ties into the Ancient Mythology of the Sumerians. They talk about battles and struggles in the sky, and how Negroes came in as workers and warriors of the god called the Battle god of the heavens, or Lucifer as you know him in your theology."

"And in the theology of the Chinese he was referred to as the Dragon god. Now: there are some things which I think are important for people to know. It taxes some people mentally to think, but it is important that there are some things that they should know. I call this to your attention: the Scripture clearly indicates that in periods of time in the past that there were great catastrophes which swept the earth. And when you read in the Book of Genesis: 'God created the heavens and the earth', it doesn't put a time element on that creation. The second verse of Genesis says: 'The earth was without form and void, and darkness was on the face of the deep.'

"Void means aftermath of destruction. Webster calls it the aftermath of destruction by Divine hands. Early theology recognized that there had been an early creation which had been destroyed, or had passed into catastrophe, and was re-altered even before the Genesis story of recreation, and the account of God preparing the earth for Adam-man. This is why in Genesis 1:28 states to "replenish the earth" meaning to do it again. So, if that is the case then there was an ancient war between one race against another that wiped out everything."

"There is something more significant here about the background of the earth. We have inside the Bible an identity of Lucifer. And you will note that at that time he is referred to as the Dragon. This symbol of the Dragon is one of the emblems of Lucifer, and was even described by the Sumerians as well as the Ancient Chinese as accompanying the great heavenly boat of the Dragon god. So, you see they had vehicles which came in from space with symbols painted on them, and they were identified with these symbols."

"Out of the records of what their archaeologists have unearthed from their earliest cities comes their oldest traditions. And they talk about their being the children of the Dragon, and how the Dragon god came. They tell of the change which came upon the people of Asia...after the Dragon god came. They talk about Ancient Deities, and the change of Deities. They talk about a great catastrophe and mighty struggles, and how part of the earth plunged beneath the waters. When they talk about how the earth plunged beneath the waters they are talking about how Ancient MU, and the Ancient wicked continent of Pan slipped beneath the waters of the Pacific."

"Strangely this is to be found in records, and Ancient maps traced into stone which reaches into the high mountains...the Andes. Where the people that were the actual creators and constructors of some of the Ancient Inca civilizations far out in surpassing the Indians who occupied it later...these people talked about this high civilization, and they had maps which related to roads and vast extensive lands that were far to the west of them. By the scale of their maps would have extended across most of the Pacific Ocean. The strange thing is that emblems which relate to worship of the Dragon gods, and these maps are found in the high mountains of the Andes, and tie right in with symbols of worship found in Asia, in India, and found also in the Islands of the sea. For on Borneo, Sumatra, and Java we have remnants, and artifacts which show that Ancient civilizations flourished there."

Since the Dragon God who is Shiva, Buddha, Krishna, to Quetzalcoatl is a Black God with hair like that of the negro, then it's shown that the black nations are the children who are the Nagas. Then when putting these things together as Agni who is Shiva is a Jinn, to which the Jinn is made from fire, then we Shiva/Acala as this being the Jinn. Now, since we have sorted out the Jinn story as the Asuras, then we can sort out the misinformation based on Azazil, who is really Michael the Archangel, and based on him battling Jann bin Jann who is the Dragon God Shiva of the Asuras.

The Children of Agni