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of the current Western research into the so- called "UFO phenomenon", and have reflected awhile upon it, have concluded— and I think correctly—that maybe the best way we can start to visualise these matters is by thinking of the Jinns as being very close indeed to us, and yet, at the same time, somehow very far from us; in other words, on some other dimension or in some other space/time framework, "right here" or maybe in a world of antimatter right here, or occupying, as it were, some other uni- verse that is here, behind Alice's mirror— "a mirror-universe on the other side of the space-time continuum", as it has been neat- ly put by some investigators. The Qur'an, however, is not clear on this, and admittedly it looks as though it is very possible that some of the Jinns could be fully physical and what we call extraterrestrial, while other species of them are of an altogether finer sort of matter, corresponding to what various UFO investigators have tried to indicate by such terms as ultraterrestrial or metaterrestrial. In thinking about these ideas, we might bear in mind the theory of the Russian philosopher P. D. Ouspensky regarding the possible existence of other, more subtle, levels of matter on which the elements of the Periodic Table of our own chemical world are repeated—and, if I understand him aright, repeated more than once, on more than one level. The early writings of Dr Meade Layne in the USA about the "dense etheric world", from which he maintained that the UFO entities and their craft originated, should also be borne in mind. Certain of the benevolent Jinns may well be our "Guardians". That there is some close affinity or some link of destiny between Jinns and mankind seems certain, for although the vast majority of the Jinns are devils, shaytans, nevertheless we are assured in the Qur'an that some among their many species are "goodies" and are capable of salvation. For it is specifically stated that Muhammad was sent Messenger to both mankind and the Jinns, so that, in the "Final Days", some of the Jinns will enter into Paradise while the rest of them will be cast down into Hell. Their revelation to Iblis, the Top Devil ("Satan"), is in general somewhat obscure. In the Qur'an, Iblis is certainly described as a Jinn; but elsewhere in the Qur'an, he is also described as an Angel. (Surely the explanation is that Iblis is that same high being, originally of angelic status, who rebelled against God and is named in the Christian texts as "Lucifer"?) Had we the space, much more might be said about the Jinns and their doings, but only a brief account of their main charac- teristics can here be given. Their principal features, as listed below, are as I have gath- ered them from all the Muslim written and traditional sources that I have been able to consult over the past 15 years. Readers can see for themselves the parallels with the reported features of UFO entities and can draw their own conclusions. I hope I do not have to labour the point, space being precious. saints. For example, the book Manaqib al- Arifin has a number of very significant ref- erences to contacts between such higher beings and Jalal al-Din Rumi, Islam's great- est mystical poet, who lived from 1207 to 1273. In official Islam—and this cannot be overemphasised—the existence of the Jinns has always been completely accepted, even legally, and even to this day in Islamic jurisprudence. The full consequences implied by their existence were worked out long ago. Their legal status, in all respects, was discussed and fixed, and the possible relations between them and mankind, espe- cially in relation to questions of marriage and property(!), were seriously examined by jurists—as the greatest and most author- itative Western source, the Encyclopaedia of Islam, confirms. Stories of sexual commerce between Jinns and mankind have been of perennial interest to Arab readers, and it is important at this point to mention that in Chinese lit- erature (and in China, the Han population are not Muslims; only certain of the smaller minority peoples of the northwest and far west are) there is also a considerable tradi- tion of this sort which awaits examination by ufologists. Chief Characteristics of the Jinns 1. In the normal state, they are not visi- ble to ordinary human sight. 2. They are, however, capable of materi- alising and appearing in the physical world. And they can alternately make themselves visible or invisible at will. 3. They can change shape and appear in any sort of guise, large or small. 4. They are able also to appear in the guise of animals. 5. They are inveterate liars and deceivers, and delight in bamboozling and misleading mankind with all manner of nonsense. (See the average spiritualist seance for examples of their activities, and also the usual "com- munications" from UFO entities in close- encounter cases.) 6. They are addict- ed to the abduction or kidnapping of humans. 7. They delight in tempting humans into sexual intercourse and liaisons with them, and Arabic literature abounds with accounts of this kind of contact by mankind with both the "good- ies" and the "baddies" among the Jinns. There is also even a considerable number of accounts of of accounts of encounters between the "goodies" and famous Muslim "In light of developments this year, we have moderately revised our list of future global liberation interventions: the Bahamas, Western Samoa, Antarctica, Transylvania, Euro-Disney and New Jersey." APRIL — MAY 2005 NEXUS = 61 www.nexusmagazine.com