How The Qur’an Provides Its Own Answers To FAQs

Pretty much the whole “truther” space repeats the “when enough people wake up” mantra. In this talk I explain why I don’t believe it.



‘It’s the question that brought you here…what is the matrix?’ The question that signifies seeing beyond the invisible prison walls of our reality. Asking the question is one of the first signs of awakening, waking up.

The human experience of reality in the early 21st century is known as the matrix, maybe a computer programme, a holographic universe, the third dimension. As Morpheus says in The Matrix ‘everything you see around you is the matrix’. Keyword see. With the eyes, not the soul, our third eye, our heart or energetic frequencies, we are programmed to discount these.

The matrix strips us back, disconnecting us from our spiritual whole self. The matrix aims to control, to manipulate our thoughts, feelings and existence. It wants us to be drones, sheeple: to work 8 hours, sleep 8 hours and play ie buy/spend for 8 hours. It is hardwired with traps, pitfalls, ways to capture us and lock us down if we question it too loudly. The system micromanages us, particularly the west with our nanny state, cctv, drones, pharmaceutical industry and beaurocracy. Orwell’s 1984’s grim vision of an oppressive future was not far from where we find ourselves.

Intensive religious, cultural and economic programming means we struggle to be our authentic selves. We are given our matrix avatar at birth, our life experience dictated by where we are born. Waking up means we start to break apart this avatar, step out of our designated sheeple role, question, challenge and threaten the status quo.

The system is also programmed to respond to awakening. From an individual perspective, waking up in a hostile environment like the matrix, a degree of care is required to navigate the potential traps rigged into the matrixes web of control.

If we wake up and don’t begin to embrace a holistic approach to ourselves, balancing mind, body and soul, we risk going under, sinking, checking out. To be awake and not spiritually connected is to limit hope and belief in a better world.

Waking up is harsh. It takes guts, courage, a willingness to let go of all preconceived ideas about the world and our place in it. It requires we see the truth in the world around us. It leaves nothing hidden, no secrets.

To survive we need to get spiritualised. Whatever our preconceived understanding of that word is. To counterbalance the harsh reality of a planet under siege, we need to connect, get spiritual. There is love, gratitude, hope and compassion at the heart of most earth religions. Find the heart in yours. Or step out of organised religion and find your own brand of spirituality. There are no rules, only love, peace and empathy.

Many people can experience a very sudden awakening, a bright light, a mind expanding dream, a fluctuation in their surroundings with enough impact to trigger conscious awakening. Some people wake up slowly, often stemming from a political awakening. How we wake up can have a big effect on how we cope.

A slow, gradual awakening is best as we have time to adjust, to question, research, reflect, adapt and refine our perception of the world as we go along. We can find people to help us along the way, use holistic remedies, sound baths, chanting, yoga to gradually guide us along the path of waking up.

This is the process of unplugging from the matrix. Like Neo we must find our true selves to survive, to not crash. We must believe we can manifest our own reality, connect to our inner power and know there is a better world, a new earth, in our hearts, minds and souls.


Original video:

Self-Reliance: How To Choose Your Path – Thoughts On Emerson’s Essay

This talk suggests that those – particularly young men – who are looking for direction in life read Emerson’s essay “Self-Reliance”.

Online version:

“There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion”


There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none.

Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.

Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world.

What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude

The pupil takes the same delight in subordinating every thing to the new terminology, as a girl who has just learned botany in seeing a new earth and new seasons thereby. It will happen for a time, that the pupil will find his intellectual power has grown by the study of his master’s mind. But in all unbalanced minds, the classification is idolized, passes for the end, and not for a speedily exhaustible means, so that the walls of the system blend to their eye in the remote horizon with the walls of the universe; the luminaries of heaven seem to them hung on the arch their master built. They cannot imagine how you aliens have any right to see, — how you can see; ‘It must be somehow that you stole the light from us.’ They do not yet perceive, that light, unsystematic, indomitable, will break into any cabin, even into theirs. Let them chirp awhile and call it their own. If they are honest and do well, presently their neat new pinfold will be too strait and low, will crack, will lean, will rot and vanish, and the immortal light, all young and joyful, million-orbed, million-colored, will beam over the universe as on the first morning.


Original video:

Christian Apologetics vs Brand Islam: DEBATES

Thoughts on debates between brand Islam and apologists for Christology.


Clearly, the gatekeepers of this particular facet of the overall control grid are unlikely to smile upon findings which, in essence, debunk their religion on the basis of the book they claim as its foundation.

And the priesthood and the unthinking portion of the laity of that religion will be unlikely to consider the evidence here on its merits. Why should they? Their position gains neither purchase nor power in critical thinking.

However, those of us who are able to think are forced to think, to think ahead, and to think for those who will not think. With this in view, I have the following points to make.

There is an event (one I have to assume to be present among the options of military planners and those of other think tanks) which, if enacted, will set off a powder keg of emotions among those who follow the Traditionalist. This event – should it happen – will be calculated to provoke the reaction needed to further the broader geopolitical goals of the ruling elite. I have in mind the destruction of the so-called kaʿaba at Makkah by a Nato smart-bomb, or as part of a further patsy-based ‘terrorist’ operation. Should this event come to pass in whatever form, those who today follow the mullahs – and whose religious sentiment has a sincere basis – will be forced off the pavement and out onto a theological crossroads, one which they will have no option but to consider critically in order to negotiate. Then they will not only be forced to consider the like of what is presented here, they will be very glad of the opportunity to do so.

On a separate but related topic: the Traditionalist should bear in mind that the lack of criticism of him and his position he currently finds among Western scholars and media denotes neither assent nor acknowledgement of his authority. It is the result of policy – one he had no part in forming.

As and when the ruling elite’s need for an Islamic bogeyman abroad and Islamic social-engineering programs at home are superseded by narrative requirements featuring some new set of fictions – be it asteroids heading towards earth, alien invasion or some new contagious disease, it really doesn’t matter – the cultural cover which the Islamists presently enjoy in the West will cease. If and when that happens, criticism of the Traditionalist narrative will become common, if not de rigueur.

The Traditionalist’s total narrative is both fundamentally and obviously faulty (as anyone with even average critical abilities who has taken the time to look at the evidence will allow), and attacking it on the basis of the ḥadīth literature has two key features, both of which are rather depressing for the Traditionalist: firstly, it is fun; and secondly, it has a tantalisingly low entry point.

(There are entire YouTube channels run by intellectually unimpressive Christians dedicated to little other than bashing ḥadīth, the total impression of which is of hicks sitting out in the yard calmly blasting fish in a barrel with shotguns over a few beers with a boar on a spit in the background.)

The Muslims, naturally, have their own champions; and while certain Muslim apologists – intelligent ones – make a strong presentation when attacking the legion problems with Christian narratives, they look distinctly weak once forced to defend ḥadīth (or the Qur’an when presented on the basis of the same).


Original video:

The God Protocol: Chapter 6: Destruction Of The People of Ibrahim

Here I read Chapter Six of my book The God Protocol.

Here is the playlist which will contain all readings moving forward:


Has not the report of those before them reached them:
The people of Nūḥ
And ʿĀd
And Thamūd
And the people of Ibrāhīm
And the people of Madyan
And the cities thrown down?
Their messengers came to them with clear evidence.
And God wronged them not
But they wronged their souls. (9:70)

And if they reject thee
Then there rejected before them
The people of Nūḥ
And ʿĀd
And Thamūd
And the people of Ibrāhīm
And the people of Lūṭ
And the people of Madyan.
And Mūsā was rejected.
And I reprieved those who spurn guidance while claiming virtue.
Then I seized them.
And how was my rejection? (22:42-44)

And when the alarm had left Ibrāhīm and the glad tidings reached him
He pleaded with us for the people of Lūṭ.
Ibrāhīm was forbearing, compassionate, penitent.
O Ibrāhīm: forsake thou this
The command of thy lord has come.
And come to them is a punishment which cannot be repelled. (11:74-75)

Ibrāhīm was a leader devoutly dutiful to God
Inclining to truth
And he was not of the idolaters.
One grateful for his favours
He chose him and guided him to a straight path.
And we gave him good in this world.
And in the hereafter he is among the righteous.
Then we instructed thee:
Follow thou the creed of Ibrāhīm
Inclining to truth
And he was not of the idolaters. (16:120-123)

And remember thou in the law Ibrāhīm
(He was a man of truth, a prophet)
When he said to his father:
O my father: why servest thou what hears not nor sees
Nor can in anything avail thee?
O my father: there has come to me knowledge that has come not to thee.
So follow thou me
I will lead thee to an even path.
O my father: serve thou not the shayṭān.
The shayṭān is to the Almighty defiant.
O my father: I fear lest there afflict thee a punishment from the Almighty
And thou become an ally to the shayṭān.
Said he: Forsakest thou my gods, O Ibrāhīm?
If thou cease not I will stone thee.
And depart thou from me a good while.
He said: Peace be unto thee!
I will ask forgiveness for thee of my lord.
He is gracious towards me.
And I will withdraw from you and that to which you call besides God
And will call to my lord.
It may be that I will not in my call to my lord be unhappy.
So when he had withdrawn from them and what they were serving besides God
We gave him Isḥāq and Yaʿqūb.
And each we made a prophet.
And we gave to them from our mercy
And we made for them the tongue of truthfulness exalted. (19:41-50)

There was for you a good model in Ibrāhīm and those with him
When they said to their people: We are innocent of you and all that you serve besides God.
We reject you and there has arisen between us and you enmity and hatred time without end until you believe in God alone.
(Save the saying of Ibrāhīm to his father: I will ask forgiveness for thee though I have no power for thee against God.)
Our lord: in thee we place our trust.
And to thee do we turn repentant.
And to thee is the journey’s end.
Our lord: make thou not us a means of denial
For those who are indifferent to warning
And forgive thou us, our lord.
Thou art the Mighty, the Wise.
There was for you in them a good model for one who expects God and the Last Day.
And whoso turns away:
God: he is the Free from Need, the Praiseworthy. (60:4-6)


Original video:

How I Learn Qur’anic Arabic Vocabulary

In this talk I summarise how I learn Arabic vocabulary in the Qur’an.

Here are the apps I mention in the talk:

– Photo Manager Pro 5
– Learn That Song (there are two versions, the cheaper one is good enough)

The quaris I mention are:

Mahmoud Khalil Al-Husary (his slow recital is very good for learning words and following the text till you know it well)
Mohamed Rachad Al Sharif (I personally like his recital – it’s just a personal preference – and I tend to listen to him once I’ve “cracked” a portion of the text)

Original video: