[kFoyauextlH]

So the Qur’an was being read to me and it mentioned the 7 Gates of Hell, then it mentioned the 7 Often Repeated Verses which most think is a reference to Al-Fatihah (The Opening of the Qur’an and the First Surah or chapter or section) which probably are at this point the literal 7 most often repeated verses of anything because Muslims say these 27 words (made of 140 letters) in order every day multiple times during their worship practices and many other occassions. Regardless of that, I thought what if we, like all things, are able to figure out the reverse of what those statements in The Opening surah of the Qur’an are. They are statements such as an enumeration of titles and then also the act of making an appeal involved.

The 7 Gates of Hell and Hell having various areas and hot and cold may largely stem from Islamic thought and the Qur’an to Medieval writers with Arab heritage such as Dante.

So in reversing the 7 Oft Repeated Verses of Al-Fatihah, one finds an interesting thought, which need not be taken as anything more than a reminder or curiousity.
0. BismAllah Hirakhman Niraheem: In the name of Allah, the Beneficent and Compassionate Sole Possessor of Rahm, the Relenting and Gracious Sole Extensive Dispenser of Rahm.
1. Al Humdtho Lilahay Rub Il Alameen: Praise be to Allah, Lord of Everything/The Worlds/All Distictions and Distinguished Things/All Information and Known and Unknown Seen and Unseen and Distinguished Between/All Objects and Concepts (The Meaning of Alameen with the root Ilm Knowledge, Information, Distinguishing)
2. Ar Rahman, Ar Raheem : Compassionate Grace Holder, Compassionate Grace Giver
3. Maliki Yawm AdthDeen: Administrator King Orderer of the Day of Decision
4. Eeyaka Nabadtho, wa Eeyaka Nustha’een: The Alone we serve and are enslaved to(abadthuth is slavery, the root abd meaning slavery, dependence, servitude), thee alone we seek and ask for help from (as none other can help or save)
5. Aythaynah Sirathul Musthaqeem: (We Pray and Beg and Plead Please) Guide us to the Straight/Right/True Way/Path/Road
6. Sirathul Ladthzeena Unumtha Alayhim: The Path of those you have favored and blessed and chosen for good.
7. Ghayrul Magdthzoobay alayhim Wa Ladthah Leen: (We Beg) Not the path of those who earn and receive your wrath and curse (and are evil) and are astray.

I also thought these may be imagined somewhat as consecutively smaller circles within circles, or depths each also leading one to the next, like if one does this, then they are led to this and then this then this.

The first verse has to do with acknowledging and praising Allah or God only as the sole one credited for any and all praise whatsoever. So the opposite of that would be the praise of anything else, which is inclusive of not praising anything because credit would still be given elsewhere or imagined towards something else. This is known as Shirk, which means Sharing, and is considered the foremost major crime in Islam, and likewise would encompass everyone else, but can and does stem from ignorance or cultural developments in communities and various traditions as well, so that those who are among the Ignorant and Lost, the Jahileen, often are in the midst of shirk riddled concepts, thinking, and statements, which attribute praise or credit or responsibility or even worshipfulness, awe, and admiration towards other than Allah or the singular power, instead mentioning other things, systems, partners, and varieties.

The First Gate would be that of those who lived and died in denial of this essential truth and lived and died performing Shirk, known as the Mushrikoon. Mu added to the front means “performer of”, so the opposite of a Mushrik is a Muslim, the Muslim performs Islam and produces and experiences Slm which is the root word in Islam and means Peace, Healing, Wholeness, where as Shirk has to do with division and is associated in the Qur’an with division, rebellion, disease and uncleanliness or muddying and staining and confusion as opposed to purity and cleanliness and sterility and clarity.

The second verse of Al-Fatihah has to do with words typically thought to be dealing with Mercy but also have to do with giving and the holding and extensive dispersal of all, and the hope therein for mercy and good and God firstly Existing such as in the first verse as the real and the responsible, and next having the stores and dispensing the stores of all since Rahman was often associated with the clouds, the thunder, and the giving of rain for the growth of vegetation as well. The Merciful and Beneficent, Compassionate holder of all stores of good and bad, who can and does give freely of it to any and all chosen for such as mentioned in Surah Hijr perhaps along with many of these other things, who gives extensively of it, which is Raheem, with the same root of Rahm but one meaning having or possessing the other about giving out or dispensing.

The opposite of that, since these statements have to do with belief rather than performance on the part of anyone, would be those who Despair of the stores of good and the dispensing of good or in the mercy and compassion and care of Allah, those who lose all hope, and come to believe “Allah’s hand is fettered” meaning that Allah is restricted in some way by some force, such as a promise, a covenant, rules, justice, laws, and is unwilling or unable to give or provide or do good or have mercy on them. The Qur’an brings up those statement and opposes it by saying that Both Allah’s hands are unfettered, which may mean that nothing restrains God from giving good and bad, gifts and punishment, and double good or double bad. It matches their symbolism and uses it to make another statement which insists upon the total freedom and power of whatever is truly God.

So those who from atheism or from some beliefs take Allah to be restricted and unmerciful and despair in having any hope because they are certain that Allah will not or can not possibly be free to give them good or certainly won’t give them good, are the second group, those who put their faith in other saviors or providers or really have no hope at all and have lost all hope and do not believe in good for them from Allah. This is the area of Iblis, whose name is thought to come from a word Balasa meaning to despair or lose hope. This is even more ironic because the activity of Iblis is based on hopelessness but in tricking people is said to provide false hopes and spread hopes for solutions to invented or supposed problems which lead people to crimes they can be accused of, which leads to the Greek word also often connected with the term Iblis, Diabolos, the one who slanders and accuses. This same slander and accusation is like the first, to say that Adam is made of dirt and is lesser, and to lose hope in God’s forgiveness or freedom to give good. Iblis, believing rightfully that he has been set on his evil task, is completely consumed by disbelief that Allah will ever forgive him and doesn’t even hope for it, instead embracing a self-destructive mission to take down with evidence as many “mud-bloods” as possible even at the expense of his own people the Jinn made of plasma, because “Who cares!” which is the exact theme of the words Rahman and Raheem, care and the providing of care and compassion.

So the second gate is for those who despaired in the mercy of God and were thus disbelieving in good and care and were themselves uncaring and uncompassionate and giving out bad. The main theme seeming to be those who lose hope of any good and believe that Allah is not free to give in good, either by not existing or by not being able or by not being compasdionate or not capable of caring or mercy or grace and good, so in their sureness and restrictions they lose all hope and become self-destructive and spreading destructive and hopeless systems and ideas. This can also be related to the Asura theme just as the first can be related to the Daeva theme. The Asuras are considered hopeless but also hopeful so strive. The Daeva are considered other powers but are really only one Power and being controlled by One Power.

The next verse mentions Malik and Deen or King and Administrator and Justice and Right Order and the day of Judgment or the reminder Justice and Law giving and executing justice, but coming after the mention of Mercy, so merciful and mercy tempered justice. This is also the sequence of creation in some ways. Firstly that there is One God, seconds that the One God has the power to provide or create or make and does so and is attentive or caring, not uncaring or accidental, but conscious and deliberate and giving attention to every nuance of any experience created, fully aware of it as Literally the Compassionate, which humans can never be since we don’t experience the information and feelings which are inclusive of information or knowledge, but for God, the experiences God provides are laid bare and open as we see them ourselves, direct information, not looking from the outside in, but looking from the perspective given, knowing fully the creation of pain and suffering and all these inventions.

​​​​The next is Administration and ordering, the Choice, the Decision which God only holds as King and Judge, the Decider. So like I may have said to some, The Power, The Pain, and The Choice. That in order for anything to exist, Allah must exist, but Allah is like Nothing and must Be and have The Power which is Action itself, that Allah’s Power is the Power to Generate and Destroy, to Change, to Disturb, but Allah would not act to do anything without having the Drive or Will to do so, the Drive is the Desire to do something, the Hunger to Act or take Action, which without a drive or a desire or a will there would be no Change or activity, it would just be Nothing or Like Nothing still.

The Drive is not enough though, because blind Will is like no will, because it can not choose between doing or not doing, To Be or Not To Be, Yes or No, so it remains frozen, unable to act or voiding any action by taking the mutually negating of both options simultaneously.

Thus the Eye ( Al-Basir ), the Eye seen on the Dollar Bills and elsewhere, as a a potential to remind one that God is not Blind but All-Seeing, and chooses and determines and discerns, To Do or Not To Do, and What exactly to Do which is so much Not that refines its shape, structure, form, and build. Artistry and artifice is not Blind, it is deciding what is and what is not, and proportioning what is given and not available, otherwise everything would be like Nothing, and Deen means Distinguishing, Discerning, Slicing Apart, which Allah even as El was known as the Splitter of the Heavens and the Earth, the King and Judge and orderer and setter of limits, that sets things in their order and decides what is distinguished from what, which brings us to the Day of Judgment which repeats the theme of watching, witnessing, seeing (even seeing the day, the throne, and our own histories and accounts and families and enemies and some being blind on that day connecting to the sight theme) discerning between right and wrong, good and bad, light and darkness, right and left, books of accounts and who goes to Paradise and who goes to Hell. In Dante’s Inferno the video game, one first encounters Death the Destroyer who in real life is like Nothing and thus can be just another reference to Allah, and bypassing Death then sees something which mentions Losing all Hope Ye Who Enter Here at some point, and maybe the order is different in the game but then faces The Judge, King Minos, who determines and distinguishes who goes where and what their punishments or rewards are, all that in a video game based on Dante’s Inferno but making up elements of even more significance or clarity in some ways, such as the mention of Death.

So the Third or Triangle which represents the first closure, since you can take a line I and then a line I_ and a third line could close the two, but also leads to a sharp point, like a cutting device or pointing to something or the gaze of an eye focusing, and closed order or determination, all the components for a set thing which can be measured rather than two infinite lines, thus also related to the Choice, where the Being of Action or the Power that is God is 1 like a straight line that is vertical Being and Doing or Action being One, and the second line _ being the drive, the third is the Decision, which finalizes or closes the matter to make it limited and real, to give it form and measurement. /_\

So the third gate, are those who do not believe in Justice or Order, who do not believe that there is a King or Judgment or Decision, they are the lawless at heart, believing they won’t be accounted for or judged and are not seen by Al-Basir, The All-Seeing Eye or Vision Encompassing All Vision.

1.The ones who take others as powers, even who take Justice or Promises or Love as powers or partners or in place of the Free One, and furthermore 2. Lose Hope in the Care and Forgiveness and Mercy and potential of Help and Good from Allah, who 3. do not believe there is any Rulership, Decision, Chooser, or King, and thus disbelieve in Deen and a day of retribution or justice and ordering and being called to account or justice if the consecutive gates or circles are taken, with the first encompassing and leading to the next, and the seconds encompassing and leading to the third and so on and so forth.

The next verse deals with worshiping and asking for help from God alone or considering God the real source worthy of attention and seeking help from as the only possible helper and truest helper or power. Turning this opposite would be those who after not believing in God but other things, not believing in Good or Compassion or Mercy or care from God and not believing they are being seen or judged and that there is no justice or account, then try to take from the world and people and believe in Materialism and Materialistic pursuits, and seek authority and Kingship and domination of resources, worshipping Wealth and Women and asking for help from authorities and people as they wile their ways up social ladders in order for various gains and advantages, believing that there is no help to seek except what you are able to take and steal or trick from people, in the Shudra system or Caste system these would be the Merchant Class under number 3. which refers to the King and Determiner and so would be the Kshatriya class, and above them the Brahmin class believing in an unchangeable Order or System which can’t be altered in the same way as Iblis has no hope in a change, and above them those without entering the system, the Buddha class or that of high sages but also in reverse those who take others or outsiders in a sense.

So the 4th Gate would be those who take the World as their God and hope and help and live by acquiring material gains and advantages by hook or crook, the Materialists and Greedy, but also the idolators, those who worship the material and the world in some form. 4 is commonly a number associated with death, the world, the square, the seasons, the box, and orderly systems, since it comes after 3 the Orderer as well. Those who worship the Box or Object, rather than what is Before it or Behind it, are the 4th category and called “deep in darkness” or ignorance by the Vedic writings.

The next verse has to do with those who, believing in materialism and other powers of authority and help such as Presidents or Kings, opt for complicated systems and explanations and plots to get anywhere and simply disbelieve in the possibility of simple answers or solutions, the simplest being that The One Power is doing it, Occasionalism, that The One Power is immediately making anything appear how it does, that the One Power is lifting the bird and making it move, that it can make any material appearance or what is real, represented by the 4 or the square as the reality, which like a 4 pointed plane is just a flat sheet or veil covering our vision from the Unseeable who Sees and Sees and experiences or knows all we See and experience and think, inside out and openly.

This notion that things could ever be so straightforward and simple is rejected by people outright and instead they believe in complex winding paths and authorities and dynamics and are thus absorbed in illusions and delusions and conjectures and mired in guesses but never take the simplest understanding that All is from God. They would likely say it is from this or from that and that is because of this and that plus these and those and complicate and confuse everything and believe in even silly things, like astrology and different forces acting on people or any complicated set or group of things.

So this is the 5th gate, which can be represented by the winding and weaving path of Venus around the Earth and the winding and knotted complexity of the pentacle and 5 pointed star, going in 5 directions, rather that the base or 4 directions of the prior which is to wake and eat, defecate and give birth, toil and breed, sleep and die. The 5 also includes false spirituality or ersatz religiousity and righteousness, fake religions and systems as well as sciences and the pursuit or worship of science and pseudo-science rather than commerce and gain only. It can seem like Light but its really deep in the darkness, just like the Morning Star and Evening Star, Venus whose traditional symbol is the pentacle, and though it seems like light, it is a dark and inhospitable barren and horrific planet if one actually reaches it, according to reports from probes, a planet very much seeming like a Hellscape for humans which is the result also of false systems and complex lies. So the purveyors and spreaders of falsehood and deniers of the straight and easy who turn away from the truth in favor of harder and more rugged terrain like Venus can be considered the opposite of those who ask for the straight path, these ask for the crooked and confusing more complicated and obscured path.

The 6th segment has to do with praying for good, since the person is praying for blessings and to be blessed, so the opposite of that would be those who do not pray or do not really pray, they reject the notion that they could pray or ask for good. Furthermore, the ones who do pray for good who have their prayers for good placed in their mouth and are given good beliefs and practices are the blessed.

The 7th section deals with praying for not or praying against an evil state or being evil, the opposite of that would then be those who do pray but pray for evil things rather than good and pursue that evil should be done, these are the vile sorcerers and witch-hearted people who seek the division and dissolution of felicity and marriages and to break people apart and out of envy or unjust hate, wish harm on good people or their suffering or demise, so those who wish for evil, promote evil, and try to destroy the success of others without just cause, this would include the hypocrites who pray but spread evil or bring false news and misinformation or lies and complexities and agendas to turn people to bad actions or to cause error, though they themselves are deepest in error and in the lowest or deepest and possibly the most terrible of hells according to the Qur’an. Those outside the gates of the Kingdom of Heaven or New Jerusalem or Salem (meaning Peace) are included the Sorcerers, as well as the “dogs” and others. Dogs were considered greedy, materialistic, and carnally obsessed as well as dirty, loving dirt, and unwashed or abluted by the Greeks and others in the Ancient World and were used as a symbol of that when spoken of negatively.

These can be a reminder for people, even if none of this is true or accurate as to what the Qur’an is saying or trying to say, it can be used to help remember all sorts of errors.

Likewise, the same 7 can be reversed and made into another set of circles one encompassing the other as it goes higher in either direction.

1. Jahileen and Mushrikoon, those who credit as the responsible or worthy of praise other than Allah or who don’t credit Allah for everything whatsoever and give the credit or praise to other things. So this is inclusive of all Atheists and Polytheists, even in spirit or by the nature of their ideas or concepts or beliefs or statements even if they believe in partners in the form of Justice or Love or Promises. These have become spiritually dead or started on that path.

2. Iblis and those who Despair and lose all hope and do not believe there is any hope to seek from Allah or that Allah is restricted by laws or rules or systems and Allah’s “Hand is fettered”, this would be the domain of the Pharisees and Some of the Jews in the New Testament who were compared with Satan and called his Children and followers in his temple or synagogue. They may say they believe in God but they believe God is constrained and requiring things like sacrifices or is bound to systems like the Kabbalah or laws and revelations and prophecies and time and rules and is not Free to do whatever and so make partners of Zurvan (Time), Mithra (Covenant/Promise), and Wadd (Love) and other things, even while saying there is one God, they secretly say differently or show differently by their real beliefs. This includes also Christians who believe that God required this or that such as a blood sacrifice.
3. These are those who don’t believe in a King, Order, Justice, or Account, they don’t believe they will be seen or that there is a judgment day or decision or sorting. The Polytheists like Hindus (though many call themselves Monotheists), Jews, Christians, and Iblis all state they believe in Power and Powers of some sort and an Account for their deeds and judgment or punishments for wrong doing, but the next level are those who really don’t believe there is a King or orderer or justice, so they are criminal and thieves in their hearts, believing evil goes unwitnessed and they and others can get away with it if they can. These are the people who deny The State or The Administration, the Order, the Control, and so they also try to replace it with their own Justice and Law, and Distinctions and Rules.
4. These are the Base people seeking gain and commerce, grasping at the world and authorities and resources for power and gain. They are the materialists who think the World is the only way and to gain by any means they can having denied God, God’s compassion or help or hope in God, God’s Justice and hope in righteous order, and so are left with material gain and women and children and jobs and wealth and status through these as their only distraction.
5. These are those who seek complications and deny simplicity, often living increasingly complicated and convoluted lives reflecting their own minds and personalities as they pursue the opposite of the simple answer “All is from Allah”. These are the Scientists, the Pseudo-Scientists, the inventors of lies and fabricators and deniers of simple truth, they are the convoluted and dilluted and cursed in their thinking, leading to the next statement.
6. These are those who do not pray or worship really or seek good at all, those who no good words or prayers are given to. They can’t even worship or pray and never really pray because they believe in complex hierarchies and systems and methods, leading to the next statement.
7. These are those who do pray and seek but pray for and seek and move towards doing evil and wrong. Their form of prayer in some cases are through convoluted methods and their prayers are for disrupting and harming without just cause in twisted ways, so includes believers in magic rituals, as well as those who generally plot harm and evil out of jealousy and misdirected rage. These are the most vile of all, the ones who pray for evil and try to create it wherever they go because they are completely foolish and mad and self-destructive and absorbed in error and erroneous thinking, the weight of all the crimes on top of them, because their prayers are not really prayers, their ideas are confused and complicated and false, they are materialistic, disbelievers in justice, having lost all hope in good and lacking compassion and the belief in compassion and mercy and forgiveness, and take others as powers besides The Sole Power.

The Opposite 7 would be:
0. Who take the name of Allah or God in whatever form as the Supreme Power, Compassionate Mercy Store, and Gracious Dispenser of All Good and Bad.
1. Those who believe in Allah alone and are not Mushrikoon. The Muminoon and Muslimoon who believe in Allah and are Surrendered, only they will make it to Paradise.
Encompassing
2.Those who believe Allah can do it, not will do it, but can do it, and so hope in Allah and believe in Allah’s total freedom to cause prosperity or withhold it. Adam and Jesus are both appropriately mentioned here in this context, as compared to each other, as men who sought and acted from the grace of Allah and were blessed from the beginning and chosen, as opposite of Iblis because both hoped in Allah and knew only Allah can help them, and Isa in the Qur’an states that Allah alone gives miracles and dispenses good and can freely punish and heal and help and forgive and have mercy and Adam prays in the Qur’an that none can help but Allah so asked Allah for help where Satan did not ask for help and fell into despair believing Allah would never do it and having lost all hope. Even the name Jesus is often translated to “God Saves” and those said to attain paradise are themselves compassionate and do good and are sensitive (compassionate) to the plight of others and all creatures and the innocent (whereas the opposite os insensitive and seeking harm and accusation and ridicule rather than mercy).
3. These would be those who being those who Believe and furthermore Surrender (1) and are sensitive and compassionate and belueve Allah can do it and is the source of all possible help and mercy and good and saving (2), also seek to perform mercy tempered Justice and Right Distinguishing between who is treated well and who is restrained or fought against, this is the Sword. The symbol before this can be the Heart. Before the heart is Nothing and anything representing Nothing or reminding one of Nothing. They used to say The Flag of Muhammed was just pure black with Nothing on it.
The Heart has long been associated with feeling, sensitivity, and compassion. It is claimed or suggested the common two bump heart symbol is supposed to resemble the female genitals which also are associated with compassion, embrace, sensitivity, and birth, and again resembles a mouth or lips, which speak words or give birth to words and emit ideas to be seen then at the manifest number 3 which also has associations with multiplying objects and building structures from structures and patterns in patterns of closed systems or objects made distinct seeming.
The Third as the Mercy Crafted and Tempered Sword of Justice and Decision, the Executor and Divider of Right from Wrong is also associated with the Pen, which writes out laws and decrees and orders ideas and creates plans and structures. These are those then who took action, who did not only acknowledge and feel a stirring of compassion, but acted upon it with their sword of distinguishing and splitting and cutting and killing disease and shunning crime and evil and fighting against it. These are the Righteous Viceroys, which Adam and Jesus also were supposed to be according to the Qur’an, as Khalif (Viceroy Adam and Mankind in general) and Mussih (Annointed and Chosen the title used for Isa). This is also an appropriate place for all the Just Judges asked to make decisions and fight for right, which includes all the Prophets and pretty much anyone good at all throughout their lives, as each is faced with being faced with Reality or Truth (1), a stirring of feeling or desire or emotion or sensitivity or compassion (2), and then distinguishing with the Eye and penetrating with Reason and Sorting and Dividing with the Sword and acting with the Sword against wrong and in support of right and justice and the innocent (3). Zuul Qarnain, Dawud, Solomon, and Yusuf, Moses, and Muhammed, all those put in positions of decision and authority and judgment and given writings and swords to write rights and correct wrongs as Maliks, this is also the area of the Angels or Maliakah which has the MLK root visible in it. They act as administrators such as the authorities over the portions of Hell and those sent on missions to do justice, depicted as having swords which slice at the evil doers and other weapons and tools of justice and strength and decision, also being believers, those who surrender, and compassionate and sensitive as they pray for the believers in the plight of Earth, dislike evil and evildoers, and asked the compassionate question “Will they shed blood?” to which they received the answer Know, You Know Not which may mean, you know only what you are made to know and so know that you never know what Allah will certainly bring about, because Allah is free and unrestrained and uncontrolled by anything, so you never know, and are forever held in endless Suspense. What will Allah do? Know, You Know Not.
4. The opposite of the Materialists or “Believers in the Seen” or who say “I’ll believe it if I see it” and are idolators, their reverse, are those who believe in the Unseen, who believe there is more than just this world or this reality they see but that there is all the unseen and unseeable, the potential for anything, this is also the Angelic domain and philosophy mentioned by the Angels in the Qur’an, that Allah is not bound to the rules of the World which he freely invents, but rather can bring about any experience or reality or information or story freely and easily, any sort of miracle or appearance or reality or science or world. These are all Unseen until they are made experienced or seen or known. So this is for those who understand the Unseen and the Unknown and that Allah is not bound by any world or ideas and is utterly free to do whatever and make whatever and choise whatever and switch it and break it and cause suffering or cause pleasure or bring about monsters or hells or paradises or unimaginable creations. This is the realm for those who acted as the missionaries of the unseen such as the one who met Musa, often called Al-Khidr. Their faith in absolute freedom and Chaos leaves them empty of anything but the praise of Allah in every way, they have entirely surrendered and act like the angels acvording to Allah’s will (all things whatsoever do anyway, but these are those who state such and are aware of such and act knowing they only do the will of Allah no matter what even if it leads to their harm or destruction they do not believe in the world as stable or structured or unchangeable so are the good sort of Disbeliever, they disbelieve in Beliefs like fire is always necessarily hot, but that Allah can make it any way).
5. These would be those who believe Allah directly does everything whatsoever, there is no Free Will, Choice, or System, there is Only Allah and Allah makes anything experienced and sees it all. So instead of complications, they believe only in the simplest straight or direct path with nothing in between.
6. These are those who good prayers are put towards and into their mouths and minds and speak good things and are chosen and blessed from the beginning. These are also those born in paradise, created for good, the houris and youths of paradise, but also all those made to do good, literally made for that function, the blessed who also bless by their prayers and presence, they are the good people, the good speakers of excellence, the entirelu rightly guided and pure who ask constantly for goid and worship and praise Allah in truth and with true statements which are the praises of Allah all.
7. Those who do not act towards evil and avoid all crime and criminal and vile intentions or hopes and turn away from evildoing, who are simple and humble in their hearts and do not work at separation and evil plots and spreading harm and deviation but work towards paradise and peace and all good, wishing good upon the good, rather than hoping for harm and evil or doing convoluted things to weave trouble and harm and poison situations. These are those who remember Allah and say when evil comes upon them that All is from Allah and to Allah is their return.

As an extra note, various people had attributed the names of Allah or titles to harmful ideas or acts and at times considered them other Gods and then when Christians interpreted them as Demons. There were also 7 Angels people commonly spoke about which were also at times just names most appropriate as epithets and titles of Allah. The Bible and the Qur’an each only mention two angels, Gabriel or Jibra’eel and Michael or Mika’eel.

The Book of Enoch and Enochian stories also mention several figures and names associated with various themes.

Some of these coordinated to match the aforementioned 7 reversed sections of Al-Fatihah could be as follows:

1. Allah El Azrael / Baal Bael Belial Beliar / Power / The Darkness / Like Nothing / Ayin / Subhan / Al-Batin / Tyr Mihtig / Termagant / Apollyon / Ap Oluein/ The Destroyer / Negation / Shiva / Shirk / Singularity vs Unity vs Multiplicity vs Polytheism / Death / The Unseeable / Amun / Amen / Truth / Ultimate Reality / Freedom / Khaos Chaos / the clean and unclean / the dogs and dirtiness or loyalty
2. Rahman Rimmon / Iblis Shaitan / Shem/ Yam Yaw YHWH / Shemyaza Samyaza / Prometheus Loki / Gabriel Jibrael/ The Holy Spirit Ruh ul Quddoos/ Jesus Adam / Logos / Vac / The Light / Knowledge / Mephistopheles Mephisto / Mahound / Nabu / Hermes / Change / Hope / the birds and flight as in hope or away from hope / despair / Ptah / Brahman
3. Malik Molech / Yama Raja / Mot / Minos / Judge / David / Demiurge / Cronos/ Zeus / Jupiter / Ra / Al-Baseer Al-Basir
4. Mammon (meaning Wealth) / Pluton / Mundus (meaning World) / Dunya (meaning World and referring to Materialism) / Solomon Sulaiman / Money / Time / This Reality or Appearance and Appearances which seem Real or are supposed to be Real but are Illusory and Maya
5. Leviathan / Python / Serpent / Nachash / Venus / Astaroth Ashtar Ishtara Attar
6. Azazel
7. Baphomet / Hecate / Cernunnos / Horned God / Shaitan and Shaitans / Witches and Sorcerers

This concludes the main article, here are additional materials which can add to the reading or provide other clues or things to think about

From Various Wikipedia Articles:

” Heaven and Hell are each divided into seven different levels, with occupants assigned to each depending on their actions—good or bad—during their lifetimes. The gate of Hell is guarded by Maalik, who is the leader of the angels assigned as the guards of hell, also known as Zabaaniyah. While hell is usually described as hot, there is one pit (Zamhareer) characterized in Islamic tradition as unbearably cold, with blizzards, ice, and snow.[77]

Polytheism (shirk) is particularly grievous sin therefore entering Paradise is forbidden for polytheist (musyrik) because his place is Hell;[78] and the lowest pit of Hell (Hawiyah), is intended for hypocrites who claimed aloud to believe in Allah and his messenger but in their hearts did not.[79]”

” One such antecedent is found in the Book of Proverbs 6:16–19, however only in the Masoretic Text (the earlier translated Septuagint version of this passage lacks a clear preface and lists only five). Among the verses traditionally associated with King Solomon, it states that the Lord specifically regards “six things doth the LORD hate: yea, seven are an abomination unto him”, namely:[6]

A proud (vain) look (praising other that God or crediting other than God)
A lying tongue. (Saying there is no Hope in God or God is fettered and there is no mercy possible, lying associated with Satan)
Hands that shed innocent blood (Injustice, wrongful use of the sword or crimes against right that lead to or directly cause evil and are evil)
A heart that deviseth wicked acts (Materialist Criminals)
Feet that be swift in running to mischief (Complicators)
A false witness that speaketh lies (the one who doesn’t pray for good things or prays falsely)
He that soweth discord among brethren (the one who prays for and works evil)[7]
Another list,[8] given this time by the Epistle to the Galatians (Galatians 5:19–21), includes more of the traditional seven, although the list is substantially longer: adultery (symbolically gate 1 since the Bible calls polytheism and idolatry Adultery metaphorically as betrayal of God and breaking the Covenant otherwise falling into category 4), fornication (category 4), uncleanness (category 1), lasciviousness (category 4), idolatry (category 5), sorcery (category 7), hatred, variance(category 5), emulations, wrath (category 3), strife, seditions (category 5), heresies (category 5), envyings, murders (category 3), drunkenness (category 4), revellings (category 4), “and such like”.[9] Since the apostle Paul goes on to say that the persons who practice these sins “shall not inherit the Kingdom of God”, they are usually listed as mortal sins (unless sufficient reflection and deliberate consent are not present) rather than capital vices.[10] ”

” Still another list of things that God hates comes from Revelation 21:8.[11] This list has eight items, however and are inclusive of the seven sins listed previously which states: “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” ”

” The modern concept of the seven deadly sins is linked to the works of the fourth-century monk Evagrius Ponticus, who listed eight evil thoughts in Greek as follows:[13][14]

1 Γαστριμαργία (gastrimargia) gluttony
2 Πορνεία (porneia) prostitution, fornication
3 Φιλαργυρία (philargyria) avarice
4 Ὑπερηφανία (hyperēphania) pride – sometimes rendered as self-overestimation[15]
5 Λύπη (lypē) sadness – in the Philokalia, this term is rendered as envy, sadness at another’s good fortune
6 Ὀργή (orgē) wrath
7 Κενοδοξία (kenodoxia) boasting
8 Ἀκηδία (akēdia) acedia – in the Philokalia, this term is rendered as dejection
They were translated into the Latin of Western Christianity (largely due to the writings of John Cassian),[16][17] thus becoming part of the Western tradition’s spiritual pietas (or Catholic devotions), as follows:[18]

1 Gula (gluttony)
2 Luxuria/Fornicatio (lust, fornication)
3 Avaritia (avarice/greed)
4 Superbia (pride, hubris)
5 Tristitia (sorrow/despair/despondency)
6 Ira (wrath)
7 Vanagloria (vainglory)
8 Acedia (sloth)
These “evil thoughts” can be categorized into three types:[18]

lustful appetite (gluttony, fornication, and avarice)
irascibility (wrath)
mind corruption (vainglory, sorrow, pride, and discouragement)
In AD 590 Pope Gregory I revised this list to form the more common list. Gregory combined tristitia with acedia, and vanagloria with superbia, and added envy.[19][20] Gregory’s list became the standard list of sins. Thomas Aquinas uses and defends Gregory’s list in his Summa Theologica.[21] ”

https://upload.wikimedia.org/wikipedia/commons/thumb/2/25/Tableau_de_mission_-François-Marie_Balanant_tableau_1-.jpg/800px-Tableau_de_mission_-François-Marie_Balanant_tableau_1-.jpg

” An allegorical image depicting the human heart subject to the seven deadly sins, each represented by an animal (clockwise: toad = avarice; snake = envy; lion = wrath; snail = sloth; pig = gluttony; goat = lust; peacock = pride).”

” Chastity Castitas Purity Lust Luxuria
Discretion of sexual conduct according to one’s state in life.
Temperance Temperantia Humanity, abstinence Gluttony Gula
Restraint, practicing self-control, abstinence, moderation and deferred gratification.
Charity Caritas Will, benevolence, generosity, sacrifice Greed Avaritia
Generosity, charity, self-sacrifice; Charity—or love (agäpé)—is the greatest of the three theological virtues. “Caritas” is distinguished by being divinely infused into the soul—and by its residing in the will rather than emotions.
Diligence Industria Persistence, effort, ethics Sloth Acedia
A zealous and careful nature in one’s actions and work; decisive work ethic, and perseverance.
Budgeting one’s time; monitoring one’s own activities to guard against laziness.
Patience Patientia Forgiveness, mercy, sufferance Wrath Ira
Forbearance reflecting moderation. Building a sense of peaceful stability and harmony rather than conflict, hostility, and antagonism; resolving issues and arguments respectfully, as opposed to resorting to anger and fighting.
Showing forgiveness and being merciful.
Kindness Benevolentia Satisfaction, compassion Envy Invidia
Compassion and empathy.
Humility Humilitas Bravery, modesty, reverence Pride Superbia
Humility is not thinking less of yourself, it is thinking of yourself less. It is a spirit of self-examination; a hermeneutic of suspicion toward yourself and charity toward others.
Pride is not the opposite of shame, but the source of it. Humility is the antidote to shame.
Humility is the courage of the heart necessary to undertake tasks which are difficult, tedious or unglamorous, and to graciously accept the sacrifices involved. Giving credit where credit is due; not unduly glorifying one’s own self.
Refraining from despair; the ability to confront fear and uncertainty, or intimidation. ”

” The pre-chivalric noble habitus as discovered by Mills and Gautier are as follows:

Loyalty: It is a practical utility in a warrior nobility. Richard Kaeuper associates loyalty with prowess.[25] The importance of reputation for loyalty in noble conduct is demonstrated in William Marshal biography.[25]
Forbearance: knights’ self-control towards other warriors and at the courts of their lords was a part of the early noble habitus as shown in the Conventum of Hugh de Lusignan in the 1020s.[26] The nobility of mercy and forbearance was well established by the second half of the 12th century long before there was any code of chivalry.[27]
Hardihood: The quality of hardy aligns itself with forbearance and loyalty in being one of the military virtues of the preudomme. According to Philip de Navarra, a mature nobleman should have acquired hardiness as part of his moral virtues. Geoffrey de Charny also stressed on the masculine respectability of hardiness in the light of religious feeling of the contemptus mundi.[28]
Largesse or Liberality: generosity was part of a noble quantity. According to Alan of Lille, largesse was not just a simple matter of giving away what he had, but “Largitas in a man caused him to set no store on greed or gifts, and to have nothing but contempt for bribes.”[29]
The davidic ethic: It is the strongest qualities of preudomme derived by clerics from Biblical tradition. Originally it was a set of expectations of good rulership articulated by the Frankish church which involved the rightful authority based on protection for the weak and helpless (in particular the Church), respect for widows and orphans, and opposition to the cruel and unjust.[30] The core of Davidic ethic is benevolence of the strong toward the weak.[31]
Honor: honor was what was achieved by living up to the ideal of the preudomme and pursuing the qualities and behavior listed above.[32] The loss of honor is a humiliation to a man’s standing and is worse than death. Bertran de Born said: “For myself I prefer to hold a little piece of land in onor, than to hold a great empire with dishonor”.[32]
The code of chivalry, as it was known at late Medieval age, developed between 1170 and 1220.[33] ”

” The Lanterne of Light’s classification of demons Edit
In 1409-1410 The Lanterne of Light (an anonymous English Lollard tract often erroneously attributed to Wycliffe)[4] provided a classification system based on the Seven Deadly Sins, establishing that each one of the mentioned demons tempted people by means of one of those sins.[5][6] This list was later used in the works of John Taylor, the Water Poet.[7]

Lucifer: pride
Beelzebub: gluttony (glotouns)
Sathanus: wrath (wraþþe)
Leviathan: envy (envious)
Mammon: greed – avarice (avarouse) & covetousness (covetise)
Belphegor: sloth (slowȝ)
Asmodeus: lust (leccherouse) – later reported as using the name Asmodeum
Spina’s classification of demons Edit
Alphonso de Spina, in 1467, prepared a classification of demons based on several criteria:

Demons of fate
Goblins
Incubi and succubi
Wandering groups or armies of demons
Familiars
Drudes
Cambions and other demons that are born from the union of a demon with a human being.
Liar and mischievous demons
Demons that attack the saints
Demons that try to induce old women to attend Witches’ Sabbaths
This classification is somewhat capricious and it is difficult to find a criterion for it. It seems that Spina was inspired by several legends and stories. The drudes belong to German folklore. Familiars, goblins, and other mischievous demons belong to the folklore of most European countries.

The belief in incubi and succubae (and their ability to procreate) seem to have inspired the seventh category, but it could also have been inspired in the Talmudic legend of demons having sexual intercourse with mortal women (see also Mastema).

The visions of tempting demons that some early (and not so early) saints had, perhaps inspired the ninth category (e.g. the visions of Anthony the Great).

The idea of old women attending Sabbaths was common during the European Middle Age and Renaissance, and Spina mentioned it before the Malleus Maleficarum.

Agrippa’s classification of demons Edit
In De occulta philosophia (1509-1510), Cornelius Agrippa proposed several classifications for demons. One is based in the number four and the cardinal points, with the ruling demons being Oriens (East), Paymon (west), Egyn (North) and Amaymon (South). The same four demons appear in the Semiphoras and Schemhamforas.[8][9] Another classification, based in the number nine, has the following orders of demons: False spirits, Spirits of lying, Vessels of iniquity, Avengers of wickedness, Jugglers, Airy powers, Furies sowing mischief, Sifters or triers, Tempters or ensnarers (See Barrett’s classification below).

Binsfeld’s classification of demons Edit
Peter Binsfeld prepared a classification of demons in 1589. His demon classification was, like the earlier English Lanterne of Light, based on the seven deadly sins, though it differed slightly from the English text.

Lucifer: pride
Mammon: greed
Asmodeus: lust
Leviathan: envy
Beelzebub: gluttony
Satan: wrath
Belphegor: sloth[10][11][12] ”

” The “divine sparks” that appear in the Gathic Yasna 47.1 are:

[Vohu] Manah, approximately meaning “[Good] Purpose”
Aša [Vahišta], “[Best] Truth/Righteousness”
Xšaθra [Vairya], “[Desirable] Dominion”
[Spənta] Armaiti, “[Holy] Devotion”
Haurvatāt, “Wholeness”
Amərətāt, “Immortality”
The attributes vohu “good”, vahišta “best”, vairya “desirable” and spenta “holy” are not always present in the oldest texts. If they appear at all, they do not necessarily appear immediately adjacent to the noun.[n 2] But in later tradition, these adjectives are integral to the names themselves.

While Vohu Manah, Aša Vahišta, and Xšaθra Vairya are consistently of neuter gender in Avestan grammar; in tradition they are considered masculine. Armaiti, Haurvatāt, and Amərətāt are invariably feminine.

In the Gathas, each Amesha Spenta represents a good moral quality that mortals should strive to obtain. Thus, the doctrine of the great six is that through good thoughts, words, and deeds, each individual should endeavor to assimilate the qualities of an Amesha Spenta into oneself.

Each of the six has an antithetical counterpart, and four of the six are already assigned one in the Gathas:[2] aša/arta- is opposed to the druj-, vohu-manah is opposed to aka-manah-, xšaθra- to dušae-xšaθra-, and armaiti- to taraemaiti-. Not evident in the Gathas and first appearing in the Younger Avesta (e.g. Yasht 19.96) are the oppositions of haurvatāt- “wholeness” to taršna- “thirst”, and amərətāt- “life” to šud- “hunger.” These latter assignments reflect Haurvatat’s identification with water and Ameretat’s identification with plants.

In the Gathas, aša/arta is the most evident of the six, and also the most commonly associated with wisdom (mazda-). In the 238 verses of these hymns, aša-/arta- appears 157 times. Of the other concepts, only vohumanah- appears nearly as often (136 occurrences). In comparison, the remaining four of the great sextet appear only 121 times altogether: xšaθra-: 56 times; armaiti-: 40; amərətāt-: 14; haurvatāt-: 11 times.[2]

In the context of Zoroastrian view of creation, the group of the Amesha Spenta is extended to include Ahura Mazda, together with (or represented by) Spenta Mainyu. However, in most scholastic texts, an unqualified referral to the “Amesha Spenta” is usually understood to include only great six. In Yasna 44.7, 31.3, and 51.7, Ahura Mazda’s Spenta Mainyu is the instrument or “active principle” of the act of creation. It is also through this “Bounteous Force”, “Creative Emanation”, or “Holy Spirit” that Ahura Mazda is immanent in humankind (Yasna 33.6), and how the Creator interacts with the world (Yasna 43.6).

The doctrine also has a physical dimension, in that each of the heptad is linked to one of the seven creations, which in ancient philosophy were the foundation of the universe. These physical associations are only alluded to in the Gathas[citation needed]>, and then so subtly that they are usually lost in translation.

A systematic association is only present in later middle Persian texts, where each of the seven is listed with its “special domain”:

Ahura Mazda → Middle Persian Ohrmazd (NP Hōrmuzd) is the highest spirit.
Vohu Manah → MP: Wahman (NP Bahman) of cattle (and all animal creation)
Aša Vahišta → MP: Ardwahišt (NP Urdībihišt) of fire (and all other luminaries)
Xšaθra Vairya → MP: Šahrewar, of metals (and minerals)
Spənta Ārmaiti → MP: Spandarmad, of earth
Haurvatāt → MP: Hordād (NP Xurdād) of water
Amərətāt → MP: Amurdād (NP Murdād) of plants
In the Gathas, Xšaθra [Vairya] does not have an association with a specific creation, and it is only in later texts that this Amesha Spenta is considered the guardian of metals. This anomaly is explained in modern scholarship by the fact that, in Stone Age cosmogony, the sky was considered to be the first of the creations (and thought to be of stone), but metal has no place among the creations (the bronze and Iron Ages were yet to come). This is also reflected in Zoroaster’s revelation, where the sky is “of the hardest stone” (Yasna 30.5). Later, with the event of bronze and then iron tools, this sky evolved to being of crystal, which was seen as both of stone and of metal (Yasht 13.2). In due course, Xšaθra’s association with a stony firmament was eclipsed by the association with a metallic sky, and thence to metals in general. ”

” In most descriptions, there are seven divisions of Hell (Sheol or Tehom; Abaddon or Tzoah Rotachat; Be’er Shachat (בְּאֵר שַׁחַת, Be’er Shachath — “pit of corruption”) or Mashchit; Bor Shaon (בּוֹר שָׁאוֹן — “cistern of sound”) or Tit ha-Yaven (טִיט הַיָוֵן — “clinging mud”); Dumah or Sha’are Mavet (שַׁעֲרֵי מָוֶת, Sha’arei Maveth — “gates of death”); Neshiyyah (נְשִׁיָּה — “oblivion”, “Limbo”) or Tzalmavet; and Eretz Tachtit (אֶרֶץ תַּחְתִּית, Erets Tachtith — “lowest earth”) or Gehenna),[6][7][8][9] twelve Qliphotic orders of demons, three powers before Satan and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet. ”

” Many scholars of Jewish mysticism, particularly of the Kabbalah, make mention of seven “compartments” or “habitations” of Hell, just as there are seven divisions of Heaven. These divisions go by many different names, and the most frequently mentioned are as follows:[22]

Sheol (שְׁאוֹל — “underworld”, “Hades”; “grave”)
Abaddon (אֲבַדּוֹן — “doom”, “perdition”)
Be’er Shachat (בְּאֵר שַׁחַת, Be’er Shachath — “pit of corruption”)
Tit ha-Yaven (טִיט הַיָוֵן — “clinging mud”)
Sha’are Mavet (שַׁעֲרֵי מָוֶת, Sha’arei Maveth — “gates of death”)
Tzalmavet (צַלמָוֶת, Tsalmaveth — “shadow of death”)
Gehinnom (גֵיהִנוֹם, Gehinnom — “valley of Hinnom”; “Tartarus”, “Purgatory”)
Besides those mentioned above, there also exist additional terms that have been often used to either refer to Hell in general or to some region of the underworld:

Azazel (עֲזָאזֵל, compd. of ez עֵז: “goat” + azal אָזַל: “to go away” — “goat of departure”, “scapegoat”; “entire removal”, “damnation”)
Dudael (דּוּדָאֵל — lit. “cauldron of God”)
Tehom (תְהוֹם — “abyss”; “sea”, “deep ocean”)[23]
Tophet (תֹּפֶת or תוֹפֶת, Topheth — “fire-place”, “place of burning”, “place to be spit upon”; “inferno”)[24][25]
Tzoah Rotachat (צוֹאָה רוֹתֵחַת, Tsoah Rothachath — “boiling excrement”)[26]
Mashchit (מַשְׁחִית, Mashchith — “destruction”, “ruin”)
Dumah (דוּמָה — “silence”)
Neshiyyah (נְשִׁיָּה — “oblivion”, “Limbo”)
Bor Shaon (בּוֹר שָׁאוֹן — “cistern of sound”)
Eretz Tachtit (אֶרֶץ תַּחְתִּית, Erets Tachtith — “lowest earth”).[27][28]
Haguel (Eth.: ሀጉለ — “(place of) destruction”, “loss”, “waste”)[29]
Ikisat (አክይስት — “serpents”, “dragons”; “place of future punishment”)[30][31] ”

” The hells are situated in the seven grounds at the lower part of the universe. The seven grounds are:

Ratna prabha
Sharkara prabha.
Valuka prabha.
Panka prabha.
Dhuma prabha.
Tamaha prabha.
Mahatamaha prabha.
The hellish beings are a type of souls which are residing in these various hells. They are born in hells by sudden manifestation.[83] The hellish beings possess vaikriya body (protean body which can transform itself and take various forms). They have a fixed life span (ranging from ten thousand to billions of years) in the respective hells where they reside. According to Jain scripture, Tattvarthasutra, following are the causes for birth in hell:[84]

Killing or causing pain with intense passion.
Excessive attachment to things and worldly pleasure with constantly indulging in cruel and violent acts.
Vowless and unrestrained life.[85] ”

” These realms are situated in the seven lower levels (adho lok) of the universe while the human abode of Jambudvip is in the middle (madhya lok) and the heavenly realms exist above (urdhva loka). These layers together, form the shape of a man with arms akimbo (the familiar ‘keyhole’ shaped emblem of Jainism), with the human realm of Jambudvip at the waist, adho lok below, urdhva lok above, and siddha lok or siddhashila (the realm of the siddhas) at or above the head. Many Jain temples are built to display this cosmology such Jambudvip in Hastinapur and the fifteen story Trilok Teerth Dham temple in Uttar Pradesh. The seven lower grounds are:

Ratna prabha.
Sharkara prabha.
Valuka prabha.
Panka prabha.
Dhuma prabha.
Tamaha prabha.
Mahatamaha prabha.
The first ground, owing to a predominance of ratnas or jewels, is called Ratnaprabha. Similarly, the second, owing to a predominance of sarkara or gravel, is called Sarkraprabha. The third owing to a predominance of valuka or sands, is called Valukaprabha. The fourth, owing to an excess of panka or mud, is called Pankaprabha. The fifth, owing to an excess of dhuma or smoke, is called Dhumaprabha. The sixth, owing to a marked possession of tamas or darkness, is called Tamahprabha, while the seventh, owing to a high concentration of mahatamas or dense darkness, is called Mahatamahprabha.[1]

Hellish beings Edit

The hellish beings (Sanskrit: नारकीय, Nārakī) are a type of soul which reside in these various hells. They are born in hells by sudden manifestation.[2] The hellish beings each possess a vaikriya body (protean body which can transform itself and take various forms). They have a fixed life span in the respective hells where they reside. The minimum life span of hellish beings in the first to seventh hellish grounds is 10000 years, 1 sagaropama year (Ocean-measured years which are countless years as per Jain cosmology),[note 1] 3 sagaropama years, 7 sagaropama years, 10 sagaropama years, 17 sagaropama years and 22 sagaropama years respectively. The maximum life span of hellish beings in the first to sixth hellish grounds is 1 sagaropama year, 3 sagaropama years, 7 sagaropama years, 10 sagaropama years, 17 sagaropama years and 22 sagaropama years respectively. They experience five types of sufferings: bodily pain, inauspicious leśyā or soul colouring and pariṇāma or physical transformation, from the nature and location of hells, pain inflicted on one other and torture inflicted by mansion-dwelling demi-gods.

Causes of Birth in Hell Edit

Main article: Causes of karma in Jainism § Causes of the Narakayus karma or birth in hells
In a dialogue between Sudharma Swami and Mahavira in the Jain text Sutrakritanga, Mahavira speaks of various reasons a soul may take birth in hells:[3]

Sudharma Swami: What is the punishment in the hells? Knowing it, O sage, tell it me who do not know it! How do sinners go to hell?
Mahavira: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. Those cruel sinners who, from a desire of (worldly) life, commit bad deeds, will sink into the dreadful hell which is full of dense darkness and great suffering. He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control). The impudent sinner, who injures many beings without relenting will go to hell; at the end of his life he will sink to the (place of) darkness; head downwards he comes to the place of torture. The prisoners in hell lose their senses from fright, and do not know in what direction to run. Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain there long, shrieking aloud.
According to Jain scripture, Tattvarthasutra, following are the causes for birth in hell:[4]

Killing or causing pain with intense passion.
Excessive attachment to things and worldly pleasure with constantly indulging in cruel and violent acts.
Vowless and unrestrained life.[5]
Description of tortures of hell Edit

Torture in Hells: Ratna prabha, Sharkara prabha and Valuka prabha.

Torture in Hells: Panka prabha, Dhuma prabha, Tamaha prabha and Mahatamaha prabha

Tortures in the hells
In a dialogue between Sudharma and Mahavira the Jain text Sutrakritanga, Mahavira describes various tortures and sufferings in hells:[6]

They cross the horrible Vaitarani, being urged on by arrows, and wounded with spears. The punishers pierce them with darts; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavâlukâ (river) or in burning chaff, and are roasted in it. And they come to the great impassable hell, full of agony, called Asûrya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else; always suffering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) There the cruel punishers have lighted four fires, and roast the sinners; they are roasted there like fishes put on the fire alive.
The prisoners in hell come to the dreadful place called Santakshana (i.e. cutting), where the cruel punishers tie their hands and feet, and with axes in their hands cut them like wooden planks. And they turn the writhing victims round, and stew them, like living fishes, in an iron caldron filled with their own blood, their limbs covered with ordure, their heads smashed.
In Hell beings have a life span of innumerable years and are not easily killed even though they endure great torture. Even if they are killed they immediately take birth and are then repeatedly killed. This is described as thus:

They are not reduced to ashes there, and they do not die of their enormous pains; undergoing this punishment, the miserable men suffer for their misdeeds. And there in the place, where there is constant shivering, they resort to a large burning fire; but they find no relief in that place of torture; the tormentors torture them still. There is heard everywhere the noise of painfully uttered cries even as in the street of a town. Those whose bad Karman takes effect (viz. the punishers), violently torment again and again those whose bad Karman takes effect also (viz. the punished).
They deprive the sinner of his life; I shall truly tell you how this is done. The wicked (punishers) remind by (similar) punishment (their victims) of all sins they had committed in a former life. Being killed they are thrown into a hell which is full of boiling filth. There they stay eating filth, and they are eaten by vermin. And there is an always crowded, hot place, which men deserve for their great sins, and which is full of misery. (The punishers) put them in shackles, beat their bodies, and torment them (by perforating) their skulls with drills. They cut off the sinner’s nose with a razor, they cut off both his ears and lips; they pull out his tongue a span’s length and torment (him by piercing it) with sharp pikes. There the sinners dripping (with blood) whine day and night even as the dry leaves of a palm-tree (agitated by the wind). Their blood, matter, and flesh are dropping off while they are roasted, their bodies being besmeared with natron. Have you heard of the large, erected caldron of more than man’s size, full of blood and matter, which is extremely heated by a fresh fire, in which blood and matter are boiling? The sinners are thrown into it and boiled there, while they utter horrid cries of ‘Agony; they are made to drink molten lead and copper when they are thirsty, and they shriek still more horribly. Those evildoers who have here forfeited their souls’ (happiness) for the sake of small (pleasures), and have been born in the lowest births during hundred thousands of million years will stay in this (hell). Their punishment will be adequate to their deeds. The wicked who have committed crimes will atone for them, deprived of all pleasant and lovely objects, by dwelling in the stinking crowded hell, a scene of pain, which is full of flesh. ”

In Buddhism:
” “The first major hell is called Thoughts. The second is called Black Rope. The third is called Crushing. The fourth is called Moaning. The fifth is called Great Moaning. The sixth is called Burning. The seventh is called Great Burning. The eighth is called Unremitting. The Hell of Thoughts contains sixteen smaller hells. The smaller hells are 500 square yojana in area. The first small hell is called Black Sand. The second hell is called Boiling Excrement. The third is called Five Hundred Nails. The fourth is called Hunger. The fifth is called Thirst. The sixth is called Single Copper Cauldron. The seventh is called Many Copper Cauldrons. The eighth is called Stone Pestle. The ninth is called Pus and Blood. The tenth is called Measuring Fire. The eleventh is called Ash River. The twelfth is called Iron Pellets. The thirteenth is called Axes and Hatchets. The fourteenth is called Jackals and Wolves. The fifteenth is called Sword Cuts. The sixteenth is called Cold and Ice.””

[warda]

thanks 🙂 i will read and reread before i reply. this needs to be slowly taken in for me.

[kFoyauextlH]

I am editing and adding more right now. This covers so many things and angles that it would need to be taken very gradually and can help to take personal notes on paper as well as drawing the diagrams explained as memory tools.

From Zoroastrianism:
http://www.avesta.org/pahlavi/viraf.html

In Hinduism:
” Naraka (Sanskrit: नरक) is the Hindu equivalent of Hell, where sinners are tormented after death.[1] It is also the abode of Yama, the god of Death. It is described as located in the south of the universe and beneath the earth.

The number and names of hells, as well as the type of sinners sent to a particular hell, varies from text to text; however, many scriptures describe 28 hells.[1] After death, messengers of Yama called Yamadutas bring all beings to the court of Yama, where he weighs the virtues and the vices of the being and passes a judgement, sending the virtuous to Svarga (heaven) and the sinners to one of the hells. The stay in Svarga or Naraka is generally described as temporary. After the quantum of punishment is over, the souls are reborn as lower or higher beings as per their merits.[1] In a few texts, hell is described as a bottomless pit of darkness where souls are trapped for eternity and deprived of rebirth.

Location Edit

The Bhagavata Purana describes Naraka as beneath the earth: between the seven realms of the underworld (Patala) and the Garbhodaka Ocean, which is the bottom of the universe. It is located in the South of the universe. Pitrloka, where the dead ancestors (Pitrs) headed by Agniṣvāttā reside, is also located in this region. Yama, the Lord of Naraka, resides in this realm with his assistants.[2] The Devi Bhagavata Purana mentions that Naraka is the southern part of universe, below the earth but above Patala.[3] The Vishnu Purana mentions that it is located below the cosmic waters at the bottom of the universe.[4] The Hindu epics too agree that Naraka is located in the South, the direction which is governed by Yama and is often associated with Death. Pitrloka is considered as the capital of Yama, from where Yama delivers his justice.[5]

Administration Edit

Court of Yama, c. 1800
The god of Death, Yama, employs Yama-dutas (messengers of Yama) or Yama-purushas, who bring souls of all beings to Yama for judgement.[2] Generally, all living beings, including humans and animals, go to Yama’s abode upon death where they are judged. However, very virtuous beings are taken directly to Svarga (heaven). People devoted to charity, especially donors of food, and eternal truth speakers are spared the justice of Yama’s court. War-heroes who sacrifice their life and people dying in holy places like Kurukshetra are also described as avoiding Yama.[5] Those who get moksha (salvation) also escape from the clutches of yamadutas.[2] Those who are generous and ascetics are given preferential treatment when entering Naraka for judgement. The way is lighted for those who donated lamps, while those who underwent religious fasting are carried by peacocks and geese.[5]

Yama, as Lord of Justice, is called Dharma-raja.[5] Yama sends the virtuous to Svarga to enjoy the luxuries of paradise. He also assesses the vices of the dead and accords judgement, assigning them to appropriate hells as punishment commensurate with the severity and nature of their sins.[2][3] A person is not freed of samsara (the cycle of birth-death-rebirth) and must take birth again after his prescribed pleasure in Svarga or punishment in Naraka is over.[2]

Yama is aided by his minister Chitragupta, who maintains a record of all good and evil actions of every living being.[6] Yama-dhutas are also assigned the job of executing the punishments on sinners in the various hells.[2]

Number and names Edit

Naraka, as a whole, is known by many names conveying that it is the realm of Yama. Yamālaya, Yamaloka, Yamasādana and Yamalokāya mean the abode of Yama. Yamakṣaya (the akṣaya of Yama) and its equivalents like Vaivasvatakṣaya use pun for the word kṣaya, which can be mean abode or destruction. It is also called Saṃyamanī, “where only truth is spoken, and the weak torment the strong”, Mṛtyulokāya – the world of Death or of the dead and the “city of the king of ghosts”, Pretarājapura.[5]

The Agni Purana mentions only 4 hells.[1] Some texts mention 7 hells: Put (“childless”, for the childless), Avichi (“waveless”, for those waiting for reincarnation), Samhata (“abandoned”, for evil beings), Tamisra (“darkness”, where darkness of hells begin), Rijisha (“expelled”, where torments of hell begin), Kudmala (“leprous”, the worst hell for those who are going to be reincarnated) and Kakola (“black poison”, the bottomless pit, for those who are eternally condemned to hell and have no chance of reincarnation).[7][8][9]

The Manu Smriti mentions 21 hells: Tamisra, Andhatamisra, Maharaurava, Raurava, Kalasutra, Mahanaraka, Samjivana, Mahavichi, Tapana, Sampratapana, Samhata, Sakakola, Kudmala, Putimrittika, Lohasanku, Rijisha, Pathana, Vaitarani, Salmali, Asipatravana and Lohadaraka.[10] The Yajnavalkya Smriti also lists twenty-one: Tamisra, Lohasanku, Mahaniraya, Salamali, Raurava, Kudmala, Putimrittika, Kalasutraka, Sanghata, Lohitoda, Savisha, Sampratapana, Mahanaraka, Kakola, Sanjivana, Mahapatha, Avichi, Andhatamisra, Kumbhipaka, Asipatravana and Tapana.[11]

The Bhagavata Purana, the Vishnu Purana and the Devi Bhagavata Purana enlist and describe 28 hells; however, they end the description by stating that there are hundreds and thousands of hells.[2][3][4][12] The Bhagavata Purana enumerates the following 28: Tamisra, Andhatamisra, Raurava, Maharaurava, Kumbhipaka, Kalasutra, Asipatravana, Sukaramukha, Andhakupa, Krimibhojana, Samdamsa, Taptasurmi, Vajrakantaka-salmali, Vaitarani, Puyoda, Pranarodha, Visasana, Lalabhaksa, Sarameyadana, Avichi, Ayahpana, Ksharakardama, Raksogana-bhojana, Sulaprota, Dandasuka, Avata-nirodhana, Paryavartana and Suchimukha.[2] The Devi Bhagavata Purana agrees with the Bhagavata Purana in most of names; however, a few names are slightly different. Taptasurmi, Ayahpana, Raksogana-bhojana, Avata-nirodhana, Paryavartana are replaced by Taptamurti, Apahpana, Raksogana-sambhoja, Avatarodha, Paryavartanataka respectively.[3] The Vishnu Purana mentions the 28 in the following order: Raurava, Shukara, Rodha, Tala, Visasana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirandha, Vaitaraní, Krimiśa, Krimibhojana, Asipatravana, Krishna, Lalabhaksa, Dáruńa, Púyaváha, Pápa, Vahnijwála, Adhośiras, Sandansa, Kalasutra, Tamas, Avichi, Śwabhojana, Apratisht́ha, and another Avichi.[4]

Description of hells Edit

Various sins and corresponding punishments in hells.
Early texts like the Rigveda do not have a detailed description of Naraka. It is simply a place of evil and a dark bottomless pit. The Atharvaveda describes a realm of darkness, where murderers are confined after death.

The Shatapatha Brahmana is the first text to mention the pain and suffering of Naraka in detail, while the Manu Smriti begins naming the multiple hells.[12] The epics also describe Hell in general terms as a dense jungle without shade, where there is no water and no rest. The Yamadutas torment souls on the orders of their master.[5]

The names of many of hells is common in Hindu texts; however, the nature of sinners tormented in particular hells varies from text to text.

The summary of twenty-eight hells described in the Bhagavata Purana and the Devi Bhagavata Purana are as follows:[2][3]

Tamisra (darkness): It is intended for a person who grabs another’s wealth, wife or children. In this dark realm, he is bound with ropes and starved without food or water. He is beaten and reproached by Yamadutas till he faints.[2][3]

Andhatamisra (blind-darkness): Here, a man – who deceives another man and enjoys his wife or children – is tormented to the extent he loses his consciousness and sight. The torture is described as cutting the tree at its roots.[2][3]

Raurava (fearful or hell of rurus): As per the Bhagavata Purana and the Devi Bhagavata Purana, it is assigned for a person who cares about his own and his family’s good, but harms other living beings and is always envious of others. The living beings hurt by such a man take the form of savage serpent-like beasts called rurus and torture this person.[2][3] The Vishnu Purana deems this hell fit for a false witness or one who lies.[4]

Maharaurava (great-fearful): A person who indulges at the expense of other beings is afflicted with pain by fierce rurus called kravyadas, who eat his flesh.[2][3]

Kumbhipaka (cooked in a pot): A person who cooks animals and birds is cooked alive in boiling oil by Yamadutas here, for as many years as there were hairs on the bodies of their animal victims.[2][3]

Kalasutra (thread of Time/Death): The Bhagavata Purana assigns this hell to a murderer of a brahmin (the Hindu priestly caste),[2] while the Devi Bhagavata Purana allocates it for a person who disrespects his parents, elders, ancestors or brahmins.[3] This realm is made entirely of copper and extremely hot, heated by fire from below and the red hot sun from above. Here, the sinner burns from within by hunger and thirst and the smouldering heat outside, whether he sleeps, sits, stands or runs.[2][3]

Asipatravana/Asipatrakanana (forest of sword leaves): The Bhagavata Purana and the Devi Bhagavata Purana reserve this hell for a person who digresses from the religious teachings of the Vedas and indulges in heresy.[2][3] The Vishnu Purana states that wanton tree-felling leads to this hell.[4] Yamadutas beat them with whips as they try to run away in the forest where palm trees have swords as leaves. Afflicted with injury of whips and swords, they faint and cry out for help in vain.[2][3]

Shukaramukha (hog’s mouth): It houses kings or government officials who punish the innocent or grant corporal punishment to a Brahmin. Yamadutas crush him as sugar cane is crushed to extract juice. He will yell and scream in agony, just as the guiltless suffered.[2][3]

Andhakupa (well with its mouth hidden): It is the hell where a person who harms others with the intention of malice and harms insects is confined. He is attacked by birds, animals, reptiles, mosquitoes, lice, worms, flies and others, who deprive him of rest and compel him to run hither and thither.[2][3]

Krimibhojana/Krimibhaksha (worm-food): As per the Bhagavata Purana and the Devi Bhagavata Purana, it is where a person who does not share his food with guests, elders, children or the gods, and selfishly eats it alone, and he who eats without performing the five yajnas (panchayajna) is chastised.[2][3] The Vishnu Purana states that one who loathes his father, Brahmins or the gods and who destroys jewels is punished here.[4] This hell is a 100,000 yojana lake filled with worms. The sinful person is reduced to a worm, who feeds on other worms, who in turn devour his body for 100,000 years.[2][3]

Sandansa/Sandamsa (hell of pincers): The Bhagavata Purana and the Devi Bhagavata Purana state that a person who robs a Brahmin or steals jewels or gold from someone, when not in dire need, is confined to this hell.[2][3] However, the Vishnu Purana tells the violators of vows or rules endure pain here.[4] His body is torn by red-hot iron balls and tongs.[2][3]

Taptasurmi/Taptamurti (red-hot iron statue): A man or woman who indulges in illicit sexual relations with a woman or man is beaten by whips and forced to embrace red-hot iron figurines of the opposite sex.[2][3]

Vajrakantaka-salmali (the silk-cotton tree with thorns like thunderbolts/vajras): A person who has sexual intercourse with animals or who has excessive coitus is tied to the Vajrakantaka-salmali tree and pulled by Yamadutas so that the thorns tear his body.[2][3]

Vaitarni/Vaitarna (to be crossed): It is a river that is believed to lie between Naraka and the earth. This river, which forms the boundary of Naraka, is filled with excreta, urine, pus, blood, hair, nails, bones, marrow, flesh and fat, where fierce aquatic beings eat the person’s flesh. As per the Bhagavata Purana and the Devi Bhagavata Purana, a person born in a respectable family – kshatriya (warrior-caste), royal family or government official – who neglects his duty is thrown into this river of hell.[2][3] The Vishnu Purana assigns it to the destroyer of a bee-hive or a town.[4]

Various sins and corresponding punishments in hells.
Puyoda (water of pus): Shudras (workmen-caste) and husbands or sexual partners of lowly women and prostitutes – who live like animals devoid of cleanliness and good behaviour – fall in Puyoda, the ocean of pus, excreta, urine, mucus, saliva and other repugnant things. Here, they are forced to eat these disgusting things.[2][3]

Pranarodha (obstruction to life): Some Brahmins, Kshatriyas and Vaishyas (merchant caste) indulge in the sport of hunting with their dogs and donkeys in the forest, resulting in wanton killing of animals. Yamadutas play archery sport with them as the targets in this hell.[2][3]

Visashana (murderous): The Bhagavata Purana and the Devi Bhagavata Purana mention that Yamadutas whip a person, who has pride of his rank and wealth and sacrifices animals as a status symbol, and finally kill him.[2][3] The Vishnu Purana associates it with the maker of spears, swords, and other weapons.[4]

Lalabhaksa (saliva as food): As per the Bhagavata Purana and the Devi Bhagavata Purana, a Brahmin, a Ksahtriya or a Vaishya husband, who forces his wife to drink his semen out of lust and to enforce his control, is thrown in a river of semen, which he is forced to drink.[2][3] The Vishnu Purana disagrees stating that one who eats before offering food to the gods, the ancestors or guests is brought to this hell.[4]

Sarameyadana (hell of the sons of Sarama): Plunderers who burn houses and poison people for wealth, and kings and other government officials who grab money of merchants, mass murder or ruin the nation, are cast into this hell. Seven hundred and twenty ferocious dogs, the sons of Sarama, with razor-sharp teeth, prey on them at the behest of Yamadutas.[2][3]

Avici/Avicimat (waterless/waveless): A person, who lies on oath or in business, is repeatedly thrown head-first from a 100 yojana high mountain whose sides are stone waves, but without water. His body is continuously broken, but it is made sure that he does not die.[2][3]

Ayahpana (iron-drink): Anybody else under oath or a Brahmin who drinks alcohol is punished here. Yamadutas stand on their chests and force them to drink molten-iron.[2][3]

Ksarakardama (acidic/saline mud/filth): One who in false pride, does not honour a person higher than him by birth, austerity, knowledge, behaviour, caste or spiritual order, is tortured in this hell. Yamadutas throw him head-first and torment him.[2][3]

Raksogana-bhojana (food of Rakshasas): Those who practise human-sacrifice and cannibalism are condemned to this hell. Their victims, in the form of Rakshasas, cut them with sharp knives and swords. The Rakshasas feast on their blood and sing and dance in joy, just as the sinners slaughtered their victims.[2][3]

Shulaprota (pierced by sharp pointed spear/dart): Some people give shelter to birds or animals pretending to be their saviours, but then harass them poking with threads, needles or using them like lifeless toys. Also, some people behave the same way to humans, winning their confidence and then killing them with sharp tridents or lances. The bodies of such sinners, fatigued with hunger and thirst, are pierced with sharp, needle-like spears. Ferocious carnivorous birds like vultures and herons tear and gorge their flesh.[2][3]

Dandasuka (snakes): Filled with envy and fury, some people harm others like snakes. These are destined to be devoured by five or seven hooded serpents in this hell.[2][3]

Avata-nirodhana (confined in a hole): People who imprison others in dark wells, crannies or mountain caves are pushed into this hell, a dark well engulfed with poisonous fumes and smoke that suffocates them.[2][3]

Paryavartana (returning): A householder who welcomes guests with cruel glances and abuses them is restrained in this hell. Hard-eyed vultures, herons, crows and similar birds gaze on them and suddenly fly and pluck his eyes.[2][3]

Sucimukha (needle-face): An ever-suspicious man is always wary of people trying to grab his wealth. Proud of his money, he sins to gain and to retain it. Yamadutas stitch thread through his whole body in this hell.[2][3]

Though the Vishnu Purana mentions 28 hells, it gives information only about sinners condemned in 21 hells and does not give details about the punishments. The hells described in the Vishnu Purana, but not in the Bhagavata Purana and the Devi Bhagavata Purana are as follows:[4]

Rodha (obstruction): A causer of abortion, a murderer of a cow, a plunderer or one who strangles a man is cast here.

Sukara (hog): A murderer of a Brahmin, a stealer of gold or an alcoholic and those all associated with them fall into this hell.

Tala (padlock): Murder of a Kshatriya or a Vaishya and adultery with wife of a religious leader leads here.

Taptakumbha (hot pots): Incest with sister and murderer of an ambassador results in torment in this hell.

Taptaloha (hot iron): A wife-seller, a jailer and one who abandons his followers is tortured here.

Mahajwala (great-fire): Incest with daughter or daughter-in-law brings one here.

Lavana (salt): One who vilifies his guru, people superior to them or the Vedas go to this hell.

Vimohana (the place of bewildering): A thief or those who despise prescribed observances are tormented here.

Krimisha (hell of insects): One who uses magic to harm others is condemned here.

Vedhaka (piercing): The maker of arrows is damned to this hell.

Adhomukha (head-inverted): He who takes bribes, an astrologer and he who worships improper objects is cast here.

Púyaváha (where matter falls): A Brahmin who sells lac, meat, alcohol, salt; he who commits violence and he who eats sweets without sharing falls in this hell.

Rudhirándha (wells of blood): Wrestlers or boxers who commit violence for entertainment, fishermen, followers of bastards, arsonists, poisoners, informants, fortune-tellers, traitors, those who have coitus on sacred taboo days and those who live off their wives’ prostitution are cast here.

Krishna (dark/black): A fraudster, a trespasser and one who causes impotence is cast into this hell.

Vahnijwala (fiery flame): Potters, hunters and shepherds and others are punished here.

Shwabhojana (food of dogs): A religious student who sleeps in the day and one who does not have spiritual knowledge and learns it from children are damned here. ”
[hr]
” In the Book of Enoch, the Watchers (Aramaicעִירִין, iyrin) are angels dispatched to Earth to watch over the humans. They soon begin to lust for human women and, at the prodding of their leader Samyaza, defect en masse to illicitly instruct humanity and procreate among them. The offspring of these unions are the Nephilim, savage giants who pillage the earth and endanger humanity.Samyaza and his associates further taught their human charges arts and technologies such as weaponry, cosmetics, mirrors,sorcery, and other techniques that would otherwise be discovered gradually over time by humans, not foisted upon them all at once. Eventually God allows a Great Flood to rid the earth of the Nephilim, but first sends Uriel to warn Noah so as not to eradicate the human race. The Watchers are bound “in the valleys of the Earth” until Judgment Day. (Jude verse 6 says that these fallen angels are kept “in everlasting chains under darkness” until Judgement Day.)The chiefs of tens, listed in the Book of Enoch, are as follows:

7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl,Kôkabîêl, Tâmîêl, Râmîêl,Dânêl, Êzêqêêl, Barâqîjâl,Asâêl, Armârôs, Batârêl,Anânêl, Zaqîêl, Samsâpêêl,Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.— R. H. Charles translation, The Book of the Watchers, Chapter VI.

The book of Enoch also lists leaders of the 200 fallen angels who married and commenced in unnatural union with human women, and who taught forbidden knowledge. Some are also listed in Book of Raziel (Sefer Raziel HaMalakh), the Zohar, and Jubilees.
[list]
[*]Araqiel (also Arakiel, Araqael, Araciel, Arqael, Sarquael, Arkiel, Arkas) taught humans the signs of the earth. However, in theSibylline Oracles, Araqiel is referred to not as afallen angel, or Watcher, but as one of the fiveangels who lead the souls of men to judgement, the other four being Ramiel, Uriel,Samiel, and Azazel.
[*]Armaros (also Amaros) in Enoch I taught men the resolving of enchantments.
[*]Azazel taught men to make knives, swords, shields, and how to devise ornaments and cosmetics.
[*]Gadreel (or Gader’el) taught the art of cosmetics, the use of weapons and killing blows.
[*]Baraqel (Baraqiel) taught men astrology.
[*]Bezaliel mentioned in Enoch I, left out of most translations because of damaged manuscripts and problematic transmission of the text.
[*]Chazaqiel (sometimes Ezeqeel or Cambriel) taught men the signs of the clouds(meteorology).
[*]Kokabiel (also Kakabel, Kochbiel, Kokbiel, Kabaiel, and Kochab), In the Book of Raziel he is a high-ranking, holy angel. In Enoch I, he is a fallen Watcher, resident of the nether realms, and commands 365,000 surrogate spirits to do his bidding. Among other duties, he instructs his fellows in astrology.
[*]Penemue “taught mankind the art of writing with ink and paper,” and taught “the children of men the bitter and the sweet and the secrets of wisdom.” (I Enoch 69.8)
[*]Sariel (also Suriel) taught mankind about the courses of the moon (at one time regarded as forbidden knowledge).
[*]Samyaza (also Shemyazaz, Shamazya, Semiaza, Shemhazi, Semyaza and Amezyarak) is one of the leaders of the fall from heaven in Vocabulaire de l’ Angelologie.
[*]Shamsiel, once a guardian of Eden as stated in the Zohar, served as one of the two chief aides to the archangel Uriel (the other aide being Hasdiel) when Uriel bore his standard into battle, and is the head of 365 legions of angels and also crowns prayers, accompanying them to the 5th heaven. InJubilees, he is referred to as one of the Watchers. He is a fallen angel who teaches the signs of the sun.
[*]Yeqon (also Jeqon or Yaqum, יָקוּם, “he shall rise”) was the ringleader who first tempted the other Watchers into having sexual relations with humans. His accomplices were Asbeel, Gadreel, Penemue, and Kasdaye (or Kasadya), who were all identified as individual “satans“.
[/list]
The account of the Book of Enoch has been associated with the passage in Genesis 6:1-4, which speaks of Sons of God instead of Watchers:

When men began to multiply on earth and daughters were born to them, the sons of Godsaw how beautiful the daughters of man were, and so they took for their wives as many of them as they chose. Then the Lord said: “My spirit shall not remain in man forever, since he is but flesh. His days shall comprise one hundred and twenty years.” At that time the Nephilimappeared on earth (as well as later), after the sons of God had intercourse with the daughters of man, who bore them sons. They were the heroes of old, the men of renown.— Genesis 6:1-4

Second Book of EnochEditFor the masculine given name, see Grigori (given name) and GrigoryThe Jewish pseudepigraphon Second Book of Enoch (Slavonic Enoch) refers to the Grigori, who are the same as the Watchers of 1 Enoch.[sup][2][/sup] The Slavic word Grigori used in the book is a transcription[sup][12][/sup] of the Greek word ἐγρήγοροι egrḗgoroi, pronounced /ɛˈɡriɡɒri/ in post-classical times, meaning “wakeful”.[sup][13][/sup]The Hebrew equivalent is ערים, meaning “waking”, “awake”.[sup][14][/sup]Chapter 18 presents the Grigori as countless soldiers of human appearance, “their size being greater than that of great giants”. They are located in the fifth heaven and identified as “the Grigori, who with their prince Satanail rejected the Lord of light”.,[sup][15][/sup][sup][16][/sup] One version of 2 Enoch adds that their number was 200myriads (2 million).[sup][17][/sup][sup][18][/sup][sup][19][/sup] Furthermore, some “went down on to earth from the Lord’s throne” and there married women and “befouled the earth with their deeds“, resulting in confinement underground.[sup][15][/sup][sup][20][/sup] The number of those who descended to earth is generally put at three,[sup][21][/sup][sup][22][/sup] but Andrei A. Orlov, while quoting the text as saying three,[sup][12][/sup] remarks in a footnote that some manuscripts put them at 200 or even 200 myriads.[sup][2][/sup]Chapter 29, referring to the second day of creation, before the creation of human beings, says that “one from out the order of angels”[sup][23][/sup]or, according to other versions of 2 Enoch, “one of the order of archangels“[sup][24][/sup][sup][25][/sup] or “one of the ranks of the archangels”[sup][26][/sup] “conceived an impossible thought, to place his throne higher than the clouds above the earth, that he might become equal in rank to [the Lord’s] power. And [the Lord] threw him out from the height with his angels, and he was flying in the air continuously above the bottomless.” Although in this chapter the name “Satanail” is mentioned only in a heading added in one manuscript,[sup][19][/sup][sup][27][/sup] this chapter too is often understood to refer to Satanail and his angels, the Grigori.[sup][19][/sup][sup][26][/sup]The Mercer Dictionary of the Bible makes a distinction between the Grigori and the fallen angels by stating that in fifth heaven, Enoch sees “the giants whose brothers were the fallen angels.”[sup][28][/sup]The longer recension of 2 Enoch 18:3 identifies the prisoners of second heaven as the angels of Satanail.[sup][29] “[/sup]
[hr]
” The earliest reference to a system of sevenarchangels as a group appears to be in Enoch I (the Book of Enoch) which is not part of theJewish Canon but is prevalent in the Judaic tradition, where they are named as Gabriel(Sunday), Michael (Monday), Raphael(Tuesday), Uriel (Wednesday), Raguel(Thursday), Remiel (Friday; he is described in the Book of Enoch as having fallen from grace, possibly replaced by Phanuel (angel), who is the fourth Archangel) and Sariel(Saturday). While this book today is non-canonical in most Christian churches, it was explicitly quoted in the New Testament (Letter of Jude 1:14-15) and by many of the earlyChurch Fathers. The Ethiopian Orthodox Church to this day regards it to be canonical.In the late 5th to early 6th century, Pseudo-Dionysius gives them as Michael, Gabriel,Raphael, Uriel, Camael, Jophiel and Zadkiel.[sup][1][/sup]The earliest Christian mention is by PopeSaint Gregory I who lists them as Gabriel, Michael, Raphael, Uriel (or Anael), Simiel,Oriphiel and Raguel. A later reference to seven archangels appeared in an 8th or 9th century talisman attributed to Auriolus, a “servant of God” in north-western Spain. He issues a prayer to “all you patriarchs Michael, Gabriel, Cecitiel, Oriel, Raphael, Ananiel, Marmoniel (“who hold the clouds in your hands”).[sup][2][/sup] Archangels in current church traditionsEditThe Catholic Church recognizes four archangels. Only three are mentioned by name in its canon of Scripture: Gabriel,Michael, and Raphael who appears in thedeuterocanonical Book of Tobit, where he is described as “one of the seven angels who stand ready and enter before the glory of the Lord of Spirits”,[sup][3][/sup] a phrase recalled inRevelation 8:2-6. The fourth named archangel is Phanuel, mentioned in the non-canonical Book of Enoch (1 Enoch 40:9).Some strands of the Eastern Orthodox Church, exemplified in the Orthodox Slavonic Bible (Ostrog Bible, Elizabeth Bible, and later consequently Russian Synodal Bible), recognize as authoritative also 2 Esdras, which mentions Uriel. The Eastern Orthodox Church and Eastern Catholic Churches of the Byzantine tradition, venerate seven archangels and sometimes an eighth. Michael, Gabriel, Raphael, Phanuel, Selaphiel (Salathiel), Jegudiel (Jehudiel), Barachiel, and the eighth, Jerahmeel (Jeremiel) (The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Feast Day: November 8). [sup][4][/sup]As well as Uriel, the Book of Enoch, not regarded as canonical by any of these Christian churches, mentions (chapter 21)Raguel, Sariel, and Jerahmeel, while other apocryphal sources give instead the names Izidkiel, Hanael, and Kepharel.[sup][5][/sup]In the Coptic Orthodox tradition the seven archangels are named as Michael, Gabriel, Raphael, Suriel, Sedakiel, Sarathiel, andAnaniel.[sup][6][/sup]In Anglican and Episcopal tradition, there are three or four archangels in the calendar for September 29, the feast of St Michael and All Angels (also called Michaelmas), namely Gabriel, Michael, and Raphael,[sup][7][/sup] and often also Uriel.[sup][8][/sup][sup][9][/sup][sup][10][/sup][sup][11][/sup][sup][12][/sup] Other ideasEditAlthough in the Book of Enoch, Ramiel is described as one of the leaders of the 200Grigori, the fallen angels, the leader is identified as Semjaza and the name is spelt differently and therefore this is a different angel. Other names derived frompseudepigrapha and recognized by Eastern Orthodox and Oriental Orthodox churches areSelaphiel, Jegudiel, and Raguel.Seven angels or archangels are given as related to the seven days of the week: Michael (Sunday), Gabriel (Monday), Raphael (Tuesday), Uriel (Wednesday), Selaphiel (Thursday), Raguel or Jegudiel (Friday), and Barachiel (Saturday).[sup][citation needed][/sup]Various occult systems associate each archangel with one of the traditional “seven luminaries” (the seven naked-eye moving objects in the heavens: the Seven Classical Planets): the Moon, Mercury, Venus, the Sun,Mars, Jupiter, and Saturn;[sup][13][/sup] but there is disagreement as to which archangel corresponds to which body.According to Rudolf Steiner, four important archangels also display periodic spiritual activity over the seasons: Spring is Raphael,Summer is Uriel, Autumn is Michael, andWinter is Gabriel.[sup][14][/sup] Following this line of reasoning, Aries (astrologically ruled by Mars) represents Spring, Cancer (ruled by Moon) represents Summer, Libra (ruled by Venus) represents Autumn, and Capricorn (ruled by Saturn) represents Winter. Therefore, by association, Raphael is Mars, Uriel is Moon, Michael is Venus, and Gabriel is Saturn. Rudolf Steiner’s Northern Hemisphere indications regarding the seasons and their placement in the Zodiac will be the opposite in the Southern Hemisphere, making Michael the Autumn archangel – with Mars in Aries; Raphael the Spring Archangel – with Venus in Libra; and in mid-winter Gabriel in Cancer; Uriel presides in Capricorn during mid summer in the south.The seven archangels figure in some systems of ritual magic, each archangel bearing a specific seal. ”
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Milton’s Paradise Lost is filled with very imagery in all of its many books, but Milton’s descriptions of hell are especially vivid, and keep in line with our general understanding of hell as being a place of fire and punishment.In Book 1, Milton describes what happened to the fallen angels who dared to challenge God in Heaven.  He states that the angels were all

hurled headlong flaming from the ethereal sky / With hideous ruin and combustion down / To bottomless perdition, there to dwell / In adamantine chains and penal fire … his (Satan’s) horrid crew / Lay vanquished, rolling in the fiery gulf.

This first description of hell is very clearly a place of terror and torment.  The rebel Angels were thrown from the beautiful sky of heaven down to an unending hell of damnation.  There they are suffering in the fires that they cannot escape from. From there, the descriptions goes on to reinforce the above mentioned description.  Hell is described as a

dismal situation waste and wild / A dungeon horrible, on all sides round / As one great furnace flamed, yet from those flames / No light but rather, darkness visible. 

This description is especially interesting in the final image.  Normally we think of fire and picture the warm lighted glow that is emitted from the flames, but this fire is so intense and other-worldly no light comes forth.  It is actually darker than seems possible.  It is in incredibility frightening description.  From there, the description continues with interesting and powerful word choices and short phrases.  There is a mention of the “fiery deluge” which suggests a flood of fire — a flood is usually thought to be overwhelming and unstoppable.   When Beelzebub tries to rally the angels to be strong in the midst of this torture he acknowledges the “dreary plain” that is “forlorn and wild.”  He calls it a “seat of desolation” and describes the flames as “livid.”  That is an interesting word choice because the reader might expect “vivid” meaning bright and lively, but he uses “livid” to draw the connotation of anger and power.  Even though this hell is an awful and frightening place, Satan wants his followers to “toss off the fiery waves” and overcome this “dire calamity.”  He rallies the other angels to try to rise from the firey pit they are in and to embrace the idea that even though they are damned

The mind is its own place, and in itself / Can make a Heaven of Hell, or a Hell of Heaven. 

 The angels may be eternally in this place, but they can still have great influence in the world.  They can embrace the idea that they are “in charge” of hell and no longer have God in charge of them.  The rest of Paradise Lost is about how Satan sets about to get his revenge on God.  As we know from the Bible, he sees his opportunity in the characters of Adam and Eve in God’s Garden of Eden.  As they are brought down by sin, so is all of humanity. ”

” 9 Circles of Hell (Dante’s Inferno) Inferno, the first part of Dante’s Divine Comedy that inspired the latest Dan Brown’s bestseller of the same title describes the poet’s vision of Hell. The story begins with the narrator (who is the poet himself) being lost in a dark wood where he is attacked by three beasts which he cannot escape. He is rescued by the Roman poet Virgil who is sent by Beatrice (Dante’s ideal woman). Together, they begin the journey into the underworld or the 9 Circles of Hell. First Circle (Limbo) Dante’s First Circle of Hell is resided by virtuous non-Christians and unbaptized pagans who are punished with eternity in an inferior form of Heaven. They live in a castle with seven gates which symbolize the seven virtues. Here, Dante sees many prominent people from classical antiquity such as Homer, Socrates, Aristotle, Cicero, Hippocrates and Julius Caesar. Second Circle (Lust) In the Second Circle of Hell, Dante and his companion Virgil find people who were overcome by lust. They are punished by being blown violently back and forth by strong winds, preventing them to find peace and rest. Strong winds symbolize the restlessness of a person who is led by desire for fleshly pleasures. Again, Dante sees many notable people from history and mythology including Cleopatra, Tristan, Helen of Troy and others who were adulterous during their lifetime. Third Circle (Gluttony) When reaching the Third Circle of Hell, Dante and Virgil find souls of gluttons who are overlooked by a worm-monster Cerberus. Sinners in this circle of Hell are punished by being forced to lie in a vile slush that is produced by never ending icy rain. The vile slush symbolizes personal degradation of one who overindulges in food, drink and other worldly pleasures, while the inability to see others lying nearby represents the gluttons’ selfishness and coldness. Here, Dante speaks to a character called Ciacco who also tells him that the Guelphs (a fraction supporting the Pope) will defeat and expel the Ghibellines (a fraction supporting the Emperor to which Dante adhered) from Florence which happened in 1302, before the poem was written (after 1308). Fourth Circle (Greed) In the Fourth Circle of Hell, Dante and Virgil see the souls of people who are punished for greed. They are divided into two groups – those who hoarded possessions and those who lavishly spent it – jousting. They use great weights as a weapon, pushing it with their chests which symbolizes their selfish drive for fortune during lifetime. The two groups that are guarded by a character called Pluto (probably the ancient Greek ruler of the underworld) are so occupied with their activity that the two poets don’t try to speak to them. Here, Dante says to see many clergymen including cardinals and popes. Fifth Circle (Anger) The Fifth Circle of Hell is where the wrathful and sullen are punished for their sins. Transported on a boat by Phlegyas, Dante and Virgil see the wrathful fighting each other on the surface of the river Styx and the sullen gurgling beneath the surface of the water. Again, the punishment reflects the type of the sin committed during lifetime. While passing through, the poets are approached by Filippo Argenti, a prominent Florentine politician who confiscated Dante’s property after his expulsion from Florence. Sixth Circle (Heresy) When reaching the Sixth Circle of Hell, Dante and Virgil see heretics who are condemned to eternity in flaming tombs. Here, Dante talks with a couple of Florentines – Farinata degli Uberti and Cavalcante de’ Cavalcanti – but he also sees other notable historical figures including the ancient Greek philosopher Epicurus, Holy Roman Emperor Frederick II and Pope Anastasius II. The latter, however, is according to some modern scholars condemned by Dante as heretic by a mistake. Instead, as some scholars argue, the poet probably meant the Byzantine Emperor Anastasius I. Seventh Circle (Violence) The Seventh Circle of Hell is divided into three rings. The Outer Ring houses murderers and others who were violent to other people and property. Here, Dante sees Alexander the Great (disputed), Dionysius I of Syracuse, Guy de Montfort and many other notable historical and mythological figures such as the Centaurus, sank into a river of boiling blood and fire. In the Middle Ring, the poet sees suicides who have been turned into trees and bushes which are fed upon by harpies. But he also sees here profligates, chased and torn to pieces by dogs. In the Inner Ring are blasphemers and sodomites, residing in a desert of burning sand and burning rain falling from the sky. Eight Circle (Fraud) The Eight Circle of Hell is resided by the fraudulent. Dante and Virgil reach it on the back of Geryon, a flying monster with different natures, just like the fraudulent. This circle of Hell is divided into 10 Bolgias or stony ditches with bridges between them. In Bolgia 1, Dante sees panderers and seducer. In Bolgia 2 he finds flatterers. After crossing the bridge to Bolgia 3, he and Virgil see those who are guilty of simony. After crossing another bridge between the ditches to Bolgia 4, they find sorcerers and false prophets. In Bolgia 5 are housed corrupt politicians, in Bolgia 6 are hypocrites and in the remaining 4 ditches, Dante finds hypocrites (Bolgia 7), thieves (Bolgia 7), evil counselors and advisers (Bolgia 8), divisive individuals (Bolgia 9) and various falsifiers such as alchemists, perjurers and counterfeits (Bolgia 10). Ninth Circle (Treachery) The last Ninth Circle of Hell is divided into 4 Rounds according to the seriousness of the sin though all residents are frozen in an icy lake. Those who committed more severe sin are deeper within the ice. Each of the 4 Rounds is named after an individual who personifies the sin. Thus Round 1 is named Caina after Cain who killed his brother Abel, Round 2 is named Antenora after Anthenor of Troy who was Priam’s counselor during the Trojan War, Round 3 is named Ptolomaea after Ptolemy (son of Abubus), while Round 4 is named Judecca after Judas Iscariot, the apostle who betrayed Jesus with a kiss. ”

” All information is taken from either of the two sources.

Dante, Alighieri, and Allen Mandelbaum. The Divine Comedy of Dante Alighieri, Inferno: a Verse Translation. New York: Bantam, 1988. Print.

Dante, Alighieri, Gustave Doré, and Henry Francis Cary. Inferno. Chicago: Balford, Clark &, 1885. Print.

1st Circle – Limbo

Sin – Unbaptized and pagans who were fixed on reason

Punishment – No physical torment, but eternal sorrow instead.

2nd Circle – The Lustful

Sin – Guilty of lust toward others

Punishment – Blow around in a violent storm without hope or rest

3rd Circle – The Gluttonous

Sin – Eating more than they should. Not treating their bodies as temples.

Punishment – Forced to eat vile filth

4th Circle – The Avaricious and Prodigal

Sin – Avarice (Greed/Making money your idol) and Prodigal (spending money freely without care)

Punishment – The souls are to bang big rocks together while under the watch of the Greek god, Plutus

5th Circle – The Wrathful and Sullen

Sin – Wrathful (Anger towards others) and the Sullen (Bad temper/Always in a gloomy mood)

Punishment – The Wrathful fight each other on the river Styx. The Sullen gurgle beneath the waters of Styx.

6th Circle – Heretics

Sin – Teaching false doctrine about the Bible as truth

Punishment – They are all trapped in flaming tombs

7th Circle – The Violent

Outer Ring – Against their Neighbor: Tyrants and Murderers

Sin – Murder and, for tyrants, using power unjustly

Punishment – Put into a river of boiling blood and fire

2nd Pouch – Against Themselves (Suicides) and Against their Possessions (Squanderers)

Sin – Suicide and, for squanderers, destruction of possessions which would hinder life

Punishment – For people who committed suicide are made into thorny bushes or trees which they are fed on by harpies.

3rd Pouch – Against God (Blasphemers, Sodomites, and Usurers)

Sin – People who are violent against God, violent against nature, and stealing money

Punishment – fiery sand and flakes of fire rain down on all three types of sins in this ring.

8th Circle – Fraud

1st Pouch – Panders and Seducers

Sin – Prostitution and, for seducers, people that entice others for sexual purposes

Punishment – Both groups walk in lines facing opposite directions being whipped by demons

2nd Pouch – Flatterers

Sin – People who use words for their own advantage

Punishment – Immersed in human excrement

3rd Pouch – Simonists

Sin – The selling of sacred things

Punishment – Put head-first in a rock and the sole of their feet are licked by fire

4th Pouch – Diviners, Astrologers, and Magicians

Sin – Giving false prophecy using various means

Punishment – Their heads are twisted backwards

5th Pouch – Barrators

Sin – Illegal ways to bring yourself up in politics

Punishment – Put into a boiling lake

6th Pouch – Hypocrites

Sin – Pretending to have something when, in reality, they didn’t

Punishment – They must wear lead cloaks

7th Pouch – Thieves

Sin – Stealing what doesn’t belong to them

Punishment – Pursued by snakes and lizards and constantly bit by them.

8th Pouch – Fraudulent Counselors

Sin – Lying to someone to gain from that person

Punishment – Encased in flames

9th Pouch – Sowers of Scandal and Schism

Sin – Lying to others and, in result, destroying their lives

Punishment – A demon hacks apart their poor souls just as they did on earth

10th Pouch – Falsifiers of Metals, Persons, Coins, and Words

Sin – Creating something that isn’t true throughout these different sins

Punishment – Afflicted with different types of diseases since, they themselves, are a “disease” to society

9th Circle – Treachery

1st Ring – Traitors to Kin

Sin – Traitor to your own family

Punishment – Immersed in ice up to their faces

2nd Ring – Traitors to political entities

Sin – Traitor to your own country

Punishment – Lying face up covered in ice

3nd Ring – Traitors to Guests

Sin – Killing of a guest in your house

Punishment – Covered in ice except for the face.

4th Ring – Traitors to Benefactors

Sin – Traitors to their lords and benefactors

Punishment – Completely encased in ice with no one to talk to ”
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” Paradiso (pronounced [paraˈdiːzo]; Italian for “Paradise” or “Heaven“) is the third and final part of Dante‘s Divine Comedy, following theInferno and the Purgatorio. It is an allegorytelling of Dante’s journey through Heaven, guided by Beatrice, who symbolises theology. In the poem, Paradise is depicted as a series of concentric spheres surrounding the Earth, consisting of the Moon, Mercury, Venus, theSun, Mars, Jupiter, Saturn, the Fixed Stars, thePrimum Mobile and finally, the Empyrean. It was written in the early 14th century. Allegorically, the poem represents the soul’s ascent to God.  Introduction The Spheres of HeavenEdit

On visiting the Moon, Beatrice explains to Dante the reasons for its markings, Canto 2.Dante’s nine spheres of Heaven are the Moon,Mercury, Venus, the Sun, Mars, Jupiter, Saturn, the Fixed Stars, and the Primum Mobile. These are associated by Dante with the nine levels of the angelic hierarchy. Dante also relies on traditional associations, such as the one between Venus and romantic love. The first three spheres (which fall within the shadow of the Earth) are associated with deficient forms of Fortitude, Justice, andTemperance. The next four are associated with positive examples of Prudence, Fortitude, Justice, and Temperance; while Faith, Hope, and Love appear together in the eighth sphere.First Sphere (The Moon: The Inconstant)EditWhen visiting the Moon, Beatrice explains to Dante the reasons for the markings on its surface, describing a simple scientific experiment in optics. She also praises the experimental method in general (Canto II):

Yet an experiment, were you to try it,
could free you from your cavil, and the source
of your arts’ course springs from experiment.[sup][4][/sup]


Dante and Beatrice speak toPiccarda and Constance(fresco by Philipp Veit), Canto 3.The waxing and waning of the moon is associated with inconstancy.[sup][5][/sup] Consequently, the sphere of the Moon is that of souls who abandoned their vows, and so were deficient in the virtue of fortitude (Canto II). Here Dante and Beatrice meet Piccarda, sister of Dante’s friend Forese Donati, who died shortly after being forcibly removed from her convent. They also meet Constance of Sicily, who (Dante believes) was forcibly removed from a convent to marry Henry VI (Canto III).[sup][6][/sup]Beatrice discourses on the freedom of the will, the sacredness of vows, and the importance of not collaborating with force (Canto IV):

for will, if it resists, is never spent,
but acts as nature acts when fire ascends,
though force a thousand times tries to compel.

So that, when will has yielded much or little,
it has abetted force as these souls did:
they could have fled back to their holy shelter.[sup][7][/sup]

Beatrice explains that a vow is a pact “drawn between a man / and God,”[sup][8][/sup] in which a person freely offers up his free will as a gift to God. Vows should therefore not be taken lightly, and should be kept once given – unless keeping the vow would be a greater evil, as with Jephthah‘s and Agamemnon‘s sacrifice of their daughters (Canto V).[sup][9][/sup]
Dante meets the Emperor[url=https://en.m.wikipedia.org/wiki/Justinian_I]Justinian

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