Moorish Science Temple and How it functions Part 2

Discover the profound inner workings of the Moorish Science Temple of America in this illuminating conversation between Ron Brown and Brother Cosmo El Islam. Far from being simply a religious organization, the temple represents a comprehensive system for reclaiming identity, developing character, and establishing proper civic understanding for Moorish Americans.

Brother Cosmo addresses one of the most common questions about temple structure: do members have a voice? He explains that while Grand Sheiks function as appointed trustees rather than elected officials, members have numerous pathways to participation through creating committees, developing programs, and forming auxiliaries. "If ones seek to create opportunity, then the opportunity is there," he notes, emphasizing that active rather than passive participation is key to having influence within the temple structure.

The journey to becoming an "adept" forms a central focus of the discussion, revealing the temple's emphasis on character development alongside intellectual understanding. Adepts utilize symbolic tools like the axe "to cut away the naughty, useless and ungainly parts of your character," the compass "to draw circles around your passions and desires," and the hammer "to drive home the truth." These symbols translate into practical disciplines like fasting and self-sacrifice that help members gain mastery over their lower natures. As Brother Cosmo powerfully states, "Character is something you can't fake. Character is who you are."

Perhaps most enlightening is the discussion of nationality and its crucial importance. Brother Cosmo explains that terms like "Negro, black and colored" place people in "a quasi-pseudo-citizenship and also a pseudo-statelessness." By understanding oneself as a descendant of Moroccans born in America, Moorish Americans establish clear connections to both their heritage and their rightful place in society. This understanding forms the foundation of Moorish American civics and demonstrates why nationality matters in our modern world.

Whether you're new to Moorish Science or seeking deeper understanding of this tradition, this conversation offers valuable insights into a path of identity, character, and spiritual develop

Transcript

Speaker 1: 0:11

all right, islam, islam. We are here this evening. Well, first off, uh, it is ron brown lmt, the people's fitness professional, aka soul brother number one, reporting for duty. And we are here with brother cosmo l islam brother islam islam.

Speaker 1: 0:30

So we're here to talk about more the more science temple and how it functions. I love, I love this subject because this is a, this is something that, um, I understood but didn't understand at the same time, and and my one of my biggest concerns was always does the members have a voice? And from what I learned that the members, um, from from where I learned, um, I learned that the members don't necessarily have a voice unless they, you know, basically have some kind of like sentence, like a letter of grievance and you know so forth and so on. I but my thing was you know, could they vote? Could they vote like how we can vote in america, like when we could vote in a local official or, you know, the president, and things like that? You know, that was my main concern. So I want you to like expound on the members and how can they have more of a voice in the temple.

Speaker 2: 1:47

Islam, islam. So we have to understand that, according to Chapter 47, holy Instruction 12. Each temple or subordinate temple or body has the ability to create their own laws and customs right in conjunction. So there's room to include members in various ways. However, it still has to be in conjunction, the Morissette Temple of America being the jural entity or corporation for the Morishine's Temple of America.

Speaker 2: 2:29

Society has certain customs and usages in place and so, when it comes to administrative function, there are going to be limitations in regards to the members, because members because sheiks or grand sheiks function something similar to trustees. So members are something similar to beneficiaries. So, when you look at it in terms of like trust, the trust is created by the person who creates the trust. They have documents that they create on how the trust should go, and then trustees are put in place to carry out those functions. And it also includes how the members would function and the benefits that the members receive for and the rights and responsibilities of members. So there's going to be a limitation in how members can be involved, just like it would be some limitations on how a beneficiary would be able to be involved in a trust.

Speaker 2: 3:38

A beneficiary can't act in the capacity of a trustee, and trustees are appointed by those who create the trust, and so it just depends on the structure which was laid down, and the structure that was laid down by the prophet didn't include membership voting, because Grand Sheiks are selected, not elected.

Speaker 2: 4:09

They're appointed, anointed and consecrated, not elected. That means they're appointed by Grand Sheiks and those in authority to appoint, and so the structure is not going to allow for a member to act in any regards to a sheik unless they're appointed. Now there is pathway for members to be appointed, to have voting rights or say so and being able to create law, but there's also there should also be ways that Grand Sheiks and those in authority temple heads include members, and one of the ways that we included members is, for example, members can form committees, members can participate in outreach, they can participate in creating programs that they themselves have the say-so to run and have the authority to run. So it's not as if they're without any say-so in any regard. It's just there's a structure that's designed for them to be able to ascend to the positions that carry out certain administrative functions Through creating programs, through creating auxiliaries, through forming committees for fact finding and instituting financial and or economic and social programs.

Speaker 1: 5:56

OK, now how would one go about creating these programs as a member?

Speaker 2: 6:12

these programs as a member Islam. So, as a member, what one would do is, it says, similar. First of all, it takes some type of know-how on the part of the person. If they don't have that know-how, then they would need to consult their grand sheik or different officers in the temple that could help them create a program. It's just like any other program or any other corporation. You create the program, you say, hey, this is something that I've been thinking about doing.

Speaker 2: 6:38

Say, for example, a member wants to create and this is just a hypothetical a member wants to create and this is just a hypothetical a Moorish parents committee in support of education. Or if they want to create a basketball team or some type of financial program, then if it's going to be themselves writing it, and then they would either gain support from the membership or from officers to support it and then put it on the table and they would be able to have guidance from the officers on how it would be implemented according to our customs and usages. Say, for example, someone wants to create a swim team of some kind and they want to have a swim line with bikinis and different things that may not be according to our custom. Now, it's not that you just throw the baby out with the bathwater. That's where your juristic reasoning comes in and you let the members know hey, well, the program is good, but we need to work on the uniform of the program so they would be able to get guidance from the officers.

Speaker 2: 7:52

I mean, and members are very educated people. I mean we have doctors, we have lawyers, we have people from all walks of life. So it just depends on the enthusiasm and the ability of the members to bring forth programs and not just be passive about being a part of the temple. If ones are passive about being a part of the temple, they probably will never have a voice. But we know mores are active and not passive, and so if ones seek to create opportunity, then the opportunity is there. And then oftentimes these types of members may be chosen because of their action and activity to become grand sheiks and adapt and have further rights and responsibilities to head forth programs.

Speaker 1: 8:47

Great explanation, brother. That was, that was thorough. Now, how would one so? What is the process? To become an ADAPT, to then, and then, after you become an ADAPT, do you become a divine minister, and then or, or, and then a grand sheik? How does that process go? If you could, if you could, uh, expound on that?

Speaker 2: 9:11

all right. So as far as an adept, uh, we have to understand what an adept is. An adept is someone who is an adept in a particular uh uh, science or trade, or knowledge. In this particular case, it's having a firm understanding of what the more science temple of America is about, what its purpose is, and also understanding that at the foundation of it lays the concepts of character building. And so ADAPTS are trained and vetted, brothers and sisters who, on one level, are very knowledgeable, extremely knowledgeable in the science, the Circle 7, 101s, all things Moorish but in particular, being able to master the tools that are needed for an adept to operate in his craft, so to speak.

Speaker 2: 10:19

And you can read inside of the Holy Quran of the Morristine Temple of America there are various tools which help adepts to be able to understand the type of things they need to be doing and working on themselves, because this is all about the study of self and the development of self.

Speaker 2: 10:41

So say, for example, one of the tools is the axe, and the axe is used to cut away the naughty, useless and ungainly parts of your character.

Speaker 2: 10:51

And then you have the compass, which is used to draw circles around your passions and desires and keep them within the bounds of moderation.

Speaker 2: 11:00

Another tool would be the hammer to drive home the truth until it is a part of every part, and this information can be found within the chapters of the Circle 7.

Speaker 2: 11:11

And all of these are tools that are used not in the physical workshops but in the workshops of the mind, to go and build the temple of truth, the temple of perfected man. So adepts are on the path to perfecting themselves and character developing themselves so that they can be a shining example and a shining light and purify themselves and their intentions, so that when they make decisions, so that when they make decisions, they're not moving from a angle of desire and which can cause harm. Inside of this movement you know, you have a lot of organizations and churches and other things like that where members are taken advantage of, and so ADAPTS to help one be able to open their third eye, one to be able to see beyond the veil of this carnal world and these are the higher levels of spiritual science, and so these are also included in ADAPT science and being able to align oneself with nature and harness the forces of creation, and so, of course, this is only for high level ADAPTs.

Speaker 1: 12:58

Okay, so VET-IT. So when a member is VET-IT, I don't know if you can talk about that, but when a member is vetted, how are they vetted? Because this whole process I don't understand. In fact, I don't know if this person was alluding to what I'm about to say. However, this is the misconception that turns women and people away. I don't know what they were talking about in regards to that, but from my, the way I see it is for me, Right. I like to know what I'm getting myself into, right? So a, it's not that deep of a question to ask. It's not a personal question. It's a question like okay, what do I do next? I'm a member now, my, my goal is to become an adept. What? What do I do next? All right, okay, the moors would tell me Alright, for an example, I mean just to give you an example A Moor would say Well, you gotta come to the temple.

Speaker 1: 14:12

Come to the temple. That is not the answer I'm looking for, right? So I'm looking for, I'm looking for. Okay, For me coming from like a Martial arts background, okay, you come into this martial arts. This is what you need to do to get this rank. These are the steps you need to take. It's all laid out for you to understand what you're getting into. The same thing with school. When you're going to school, everything is laid out for you to understand. When you're going to school, everything is laid out for you to understand. So you know when a person is vetted and let's say I come into your temple. Okay, my goal is to become an adept, right?

Speaker 2: 15:01

What's next Islam? So there's a curriculum you have to memorize and, again, there's different customs and usages from different temples. There is some universal underlining things that are all going to be the same, but you have to be able to number one, internalize your lessons, certain lessons. For example, you should know your constitution and bylaws, you should know your nationality card, you should know all your tools, you should know various lessons that are given to adepts in order for them to study, and there's tests to be passed. Of course, when people say come to the temple, that is the first step. It's just like in martial arts you have to come to the dojo. If you're not at the dojo, unless you have a personal trainer, then you're not going to learn the science. Even if you have a personal trainer, you're not going to be a part of the dojo or the confederation. And so the first step is definitely coming to the temple and being a faithful member. You know paying your dues, keeping in line with the necessities of the more science temple of America, keeping your hearts and minds pure with love and your bodies clean with water. Act three love, truth, peace, freedom and justice must be proclaimed and practiced. No members to put in danger, accuse falsely his brother or sister on any occasion that may cause harm to his or her brother or sister. So you want to be demonstrating the principles.

Speaker 2: 16:32

It's not a scholastic thing, and this is where people get it wrong. It is about learning, it is about internalizing the knowledge. But once you internalize the knowledge, now you have to act on that knowledge. And this is the problem of what has put a lot of people off, because you have some people, unfortunately, who just charge people to become adepts. You know, and just you know. They got the money, they've gone through the chamber. Now they're an adept, but a true adept. You're not a true adept unless you have the character of an adept, and you can't fake that. You know. Character is something you can't fake. Character is who you are, but character is developed by developing habits, and these habits, as you, as you demonstrate a habit long enough, then it becomes a part of your character, so it becomes a part of your second nature, so to speak. So you can't fake character. And so this is what people they run into people who are adepts and they're like, well, this guy scammed me or this guy was a foul behavior, and are just not demonstrating the character of ADAPTS and this kind of puts a stain on the movement. But you're going to have people who are going to do that. You're going to have carpetbaggers. You're going to have eavesdroppers. You're going to have people who are they want the science, but they don't want to do the dedication to get the science.

Speaker 2: 18:09

And see, this is where the problem comes in. They say, well, I'm a Moorish American, so it all belongs to me. I should, just, by virtue of me being a Moorish American, you shouldn't keep no knowledge from me. Everything should be open to the public. When I tell them, well, your mother and your father made you a Moorish American, you don't get no place for that. You know, you didn't have no control of becoming a Moorish American because, according to our one on ones, we're descendants of. Why we Moorish American? Because we're descendants of Moroccans and born in America.

Speaker 2: 18:41

The question is now what are you doing with your Moorish American born in America? The question is now what are you doing with your Moorish American-ness? What are you doing? What have you done? What are your works, what are your goals, what are your aims, your objectives?

Speaker 2: 18:54

Because in any society there's rights and there's responsibilities. Our people want the rights, but they don't want the responsibilities. So they want you to tell them everything and there's no discipline. And you know, show them all the science and I'll go right back to the dojo. There's certain things in the dojo that you will not be taught unless you have got to a certain level to be taught that, even if you were taught it, you'd either harm yourself or harm someone else. So you know, people have to understand that. You know there is a process and the process is a tried and true process. It's not that ones are keeping anything from anybody, but everything in due time and in due measurement and based on discipline.

Speaker 2: 19:40

And so, but a lot of our brothers and sisters, especially outside of the temple, feel like all the signs should just be displayed right before them, even though they've done nothing to show that they are ready for it. But that's just entitlement. A proclaimed Moorish American is somebody who has now decided to take on the responsibility and therefore be deserving of the rights. You don't get the rights without the responsibilities in any society, in any society. You look at the firemen, you look at the policemen, you look at the public officials. You look at the policemen, you look at the public officials. You know you look at the citizens because of their status in that society. They have certain rights, but they also have certain responsibilities to perform that make them deserving of that status.

Speaker 1: 20:41

OK, all right, all right. Okay, all right, all right. Now, um to to go into the next question. Um, well, this is a question from the chat and then I'm going to go into my own. Um, can you explain what going through the chamber?

Speaker 2: 21:01

All right Islam. So the Adab chamber is a chamber, or a, a school, so to speak, a ritual, a time of ascension for those who have made themselves deserving to go through the chamber, by demonstrating the very same things that we were just talking about before, and I can't go into specifics, but what I can say is that, again, there are tests, there are evaluations, there is knowledge that is shared and there are tools that are given to the ADAPTS to be able to not only develop themselves but to carry out their function as adepts and to become more aligned with nature and with the forces of nature and hopefully bring themselves closer to and at one with Allah. But, like I said, unfortunately I can't go into the process of everything. Every nation has their secrets and there's nothing wrong with that. Or another word for secret is what is sacred? It's sacred, it's a sacred chamber that those who have made themselves deserving of it are able to go through.

Speaker 2: 22:31

And unfortunately, like I said, in this day and time there are those who use it as a for financial gain and just charge people and run them through the chamber and promise people charters and do. All of these things display a certain level of intellect, a certain level of know-how, a certain level of understanding of law, understanding of nationality and divine creed, and you could kind of look at adepts as something like a true adept would be something like a sage or a guru or an imam or various titles throughout various religions or sacred societies is a more better term that are going to carry themselves in a dignified manner according to the customs and usages that are established manner, according to the customs and usages that are established.

Speaker 1: 23:43

All right, great explanation, brother. Very again, thorough again, thorough again. So now I, I go into the temple, I'm, I'm, I'm going fridays, I'm going sundays. So what was the what's the purpose? This is the question. So what was the what's the purpose? This is the question. So what's the purpose of the temple being? Uh? So, from what I know and understand, wednesdays are supposed to be like a civics class right Friday, holy day, seven, I think it's seven, seven, seven and nine. Wednesday is seven to nine.

Speaker 1: 24:18

And I think, and I think Sunday is seven. Seven and not no hold on. So two, uh, sunday is two to four. Sunday is two to four, friday is seven to nine, I believe, and then Wednesday is seven to nine. Is that universal? Is that how it goes? I might have made a mistake, but I know for a fact Sundays is 2 to 4. Now those times are correct. Are they universal, and what are the purposes of having them on those days in particular?

Speaker 2: 24:53

Islam, so there's variation in time. Islam, so there's variation in time 7.30 until 9 on Fridays, and Fridays and Sunday school usually could be anywhere from noon. I've seen it as late as 6 o'clock, based on the availability of those who would attend. If you have it at 12 and nobody's going to be there, scientifically you want to adjust to where people can actually make it, and so there's going to be, again, customs and usages that are going to be specific to various temples. Customs and usages that are going to be specific to various temples and those ones that belong to the same body are probably all going to be aligned with less variation. And so, according to our divine constitution and bylaws, the two days that I spoke of, the main days, friday and Sunday, which is Sunday, is the Sunday school. At least one of the days, friday, is a holy day of rest, you know, because it was on Friday that the first man was formed in the flesh and it was on Friday that the first man departed out of flesh and ascended into his father, the God Allah. For this cause, friday is the holy day for all Muslims all over the world. So, as more American Muslims, we share Friday with all Muslims around the world as a holy day. In the daytime Muslims go to Jummah, and at night some Muslims have meetings, which as more as we have meetings at night. But one thing is important to understand about Friday, and especially in Islam and in Eastern culture Friday night is actually Saturday night because night came before day. So when you say Friday night, you're talking about Saturday night, and then that next day is going to be Saturday, according to the natural law, and so it also aligns with the Sabbath right, which is Saturday. So we have the element of Islam and the attachment to Friday, but we also have the element of being attached, with our Hebraic traditions being that Saturday night is the night of the Sabbath and then Sunday is.

Speaker 2: 27:20

Where is the teaching? Is the Sunday school? It's for the children, but it's also for the adults, because we're all children, you know, metaphorically, children of the Most High, metaphorically children of Prophet Noah, juwail, ali, metaphorically children of our great father Abraham. And so, on Sunday, what is? There's our book, the 101 questions, the questionnaire for Moorish Americans and for Moorish children as well, for Morris Americans and for Morris children as well. That is taught extensively, and the Sunday school teacher is taught to confirm himself to the questionnaire, meaning to confirm his understandings of the questionnaire, and members are able to ask questions and get an unfoldment and a more in-depth understanding of what's in those 101 questions. And some of it relates to nationality, some of it relates to spirituality, some of it relates to history, some of it relates to metaphysics.

Speaker 2: 28:27

I always tell brothers and sisters that when you become a United States citizen, they have a hundred question test that if you are someone coming from another country and you want to be a US citizen, you have to take this test, master this test and then you can become a citizen. If you don't master the test, you can't become a citizen until you master the test. And it deals with history, civic religion, politics, understanding, executive, legislative, judicial body, the type of government that you're in. So the prophet brought us 101 questions. That pretty much serves the same function for those people coming in learning about their nationality, wanting to proclaim their nationality, wanting to learn about their divine creed and embrace their divine creed.

Speaker 2: 29:18

So one other thing I'd like to add when we look at it spiritually, friday is the day in which since Friday is the day in which man is formed in the flesh by the Holy Breath, then it's also a time that we're forming ourselves as Moorish Americans and being consistent and doing the dedication you know to be consistent by coming to the temple. Some people say well, you know, why do I need to come to the temple ritualistically all the time, friday night? You know Well. When you was in the world, you was at the club every Friday night. You know well, when you was in the world, you was at the club every Friday night. You know, and that wasn't a problem. So we should bring that same energy to the temple when you're coming out of the world and you're trying to form or reform yourself from what you were coming from, from the mentality of Negro, black Colored, ethiopian, etc, from the mentality of Negro, black Colored, ethiopian, etc.

Speaker 1: 30:18

Got you, got you. Okay. So now, what about Wednesdays? Now, from being in the movement, I've always heard like this Wednesday night. I just never experienced a Wednesday night civics class, however well, I actually did. I don't know if they had them on Wednesday night or what, but they weren't a part of the temple Tosh Tariq Bay and Ross. They had a class. I think it was Wednesday night, national Black Theater. They were teaching more civics. So now, as far as, like you know, the MST of A, do we have a civics class or no?

Speaker 2: 30:59

Islam. You know, again, it depends on the particular body you're coming from per se. When it comes to that, you may or may not have a civics class. If you're teaching more science, right, you don't really need have a civics class. If you're teaching more science, right, you don't really need a separate civics class. To me, that's something that may be an older tradition, because the Moral Science Temple of America was a civic organization first. However, there is civics class, but what some consider civics class, that's going to vary, because a lot of people look at civics class as a separate body of knowledge that needs to be taught separately, and really it's not that it doesn't have to be that way. I should say when you're in the temple on Sunday school, you're learning about nationality. You should be learning about civics in Sunday school as well, because the foundation of civics that's taught by the Moorish Science Temple of America is not civics that, as taught by the European, it's not. We're opening up European law books. We may go into some of those, but we have to start with our law first.

Speaker 2: 32:25

Many of our people do not know our law. Many of our people do not know what a body politic is. They don't know what a body corporate is, they don't know the prophet of social duties. All of these things encompass civics. So in teaching on these lessons, you know, we would be able to get a better understanding of that.

Speaker 2: 33:14

However, I can tell you that in ADAPT sessions, which take place on Tuesdays from where we come from at least, then you know you're going to be opening up the prophet's literature and in the literature you're going to be reading articles that come from Noah Juwaili that were published, either written by him or authorized by him, in the Moorish Guide, which go a little bit more into politics and Moorish science in relationship to politics and our status in this country and in this world.

Speaker 2: 34:19

So it's in the foundation of Moorish American civics is your constitution and bylaws and your additional laws, your nationality card, your 101 questions, magistrate subject, social holy instructions on social duties and your Moorish literature, and then from there you can now branch out into studying other aspects of law, because our civic law is not disconnected from our sacred law, or what some might call our religious law, whereas in the European world church and state are separate, separate, and so it's going to be approached in a different manner, and a lot of people make that mistake and run into trouble. When they go out there and start trying to do things politically or civically, they find out that they don't. They're not going to get the results that they're looking for and they might even get themselves in a load of trouble all right.

Speaker 1: 34:57

Okay, now, when we're speaking in terms of um, you know learning law, right, learning civics, and you mentioned, you know the, the morris literature, and you we're supposed to learn this in, you know, sunday school and we're supposed to learn this in Sunday school, and we're supposed to learn it Fridays as well. How would you go about teaching or how would you go about leading meetings into these subjects on these days? Now, meaning, when you go into it, do you have a plan to talk about certain things, specific things, or is it that that you just crack open the book and you say, all right, yeah, here, this is what I'm gonna go with?

Speaker 2: 35:52

so there's some. There's going to be some element of listening to the Holy Breath when it comes to teaching the lessons. You know you may have had a lesson that was prepared and the Holy Breath move and you start talking about something else. However, with our body, we have a calendar that we start at the beginning of the year on chapter one and we go each each week. We go all the way through until we're at the end of the book, ending with chapter 48, or actually ending with the back of the book, because on the inside cover there are some words which is also a lesson, and then on the back cover there are some words that's also 11. So, and then on the back cover there's some words that's also 11. So, uh, I mean, that's also a lesson. So, after 48 chapters, now this is 49, 50, and then, if you do the front of the uh book and the inside of the book, that's you, you have 52 lessons right there. So you know, but when it comes to so, various subjects are going to be covered and it's a progression. You're not necessarily going to just start with civics, because it's it's laid out in a way in which it's it's bringing you up to be able to understand these subjects better.

Speaker 2: 37:19

When I start teaching civics I deal with again magistrate and subject and holy instructions from social duties, and I just want to read a piece here, chapter 30. It says when thou considereth thy wants, when thou beholdeth thy imperfections, acknowledge his goodness, o son of humanity, who honored thee with humanity, endowed thee with speech and placed thee in society to receive and confer reciprocal helps. Mutual obligations, protection from injuries, thy enjoyments of the comforts and the pleasures of life, all these thou oath to the assistance of others and could not enjoy but in the bands of society. So again this goes back to what I was talking about earlier about rights and responsibilities, because it says confirm reciprocal helps. That means there's reciprocity involved in that. Mutual obligations, that's mutual. That means it's not just for one, it's not just for the sheiks to carry out their obligations, but it's for the members and officers to carry out their obligations.

Speaker 2: 38:31

Protection from injury, these are the things that people look for in society and that look for when you're dealing with civics, especially the protection from injury.

Speaker 2: 38:43

And so it formulates and let us know that all of these things a nation is, what being a part of a society is, what being a citizen is because our people never learned that we were emancipated from slavery in 1865 and had been stripped from ourselves, stripped from knowledge of self, our knowledge of governmental processes, knowledge of our nationality, our divine creed, and we were just put out into the world and to this day most of our people still are under the chattel terms of Negro, black and color, which have profound political, social and economic consequences.

Speaker 2: 39:35

By identifying with these terms consequences, by identifying with these terms, and so the civics starts with our divine constitution and bylaws in Acts 6. You know we are teaching our people their nationality, you know we are teaching our people their divine creed and that they may know that they are part and parcel of society, part and parcel of the said government why? Why are we part and parcel Because we've been placed into society to confer reciprocal helps, mutual obligations. So it's a two-way street and that's in any society. But a lot of times when ones are looking into civics, they're looking at what is for them, that they're entitled to, without any type of uh action on theirs to have any type of reciprocity or mutuality right um islam.

Speaker 1: 40:32

so I want to say also what I've noticed is that you pronounced it par-soul as opposed to par-sure, par-sure.

Speaker 2: 40:47

I'll be honest, I use both depending on who I'm talking to, because I'm not going to let one word divide me from my brothers and sisters, where they cannot hear all the rest of the words that are of the utmost importance that I'm speaking. I think they're intending to say the same thing. I've heard part and partial, part and partial. At one point, when I looked it up, it was part and partial. When I looked up the definition of part and partial and what it meant, it was part and partial when I looked up the definition of part and partial and what it meant. And then another time, when I looked it up later on, the part and partial had the same definition. So I don't let those type of things divide me. If this more use part and partial, I'm going to say part and partial.

Speaker 1: 41:46

If this one says part and partial, I'm going to say part and parcel, but what it's meant to convey is mutual helps, obligations, reciprocity between members and government, between members and society. Ok, check now. So, as far as reading the Koran, and so you're going by the number of weeks right in the year, right, so you're doing that and you're building up on that, and Tuesday is the adept meetings and you're reading more of the Moorish literature. Okay, now I wanted to ask another part and partial Okay, this guy is like going in down here. So when would the 101s be applied in the meeting? If you're going through, you know all the chapters through the year, when do you apply the 101s On Sundays? Islam?

Speaker 2: 42:36

on Sundays, islam. But before I answer that, I would like to say again and this is the type of stuff that keeps us in confusion of tongues and keep us divided with individuals that oh, it's part and parcel. Oh, it's part and parcel. You know, there's a bunch of words around that phrase and if we master those words around that phrase, then we're master those words around that phrase, then we're going to be all right, so that one phrase doesn't need to divide us. Some people say part and partial, some people say part and parcel. That's on them. I'm not going to argue one way or another, because it conveys the same thing when you really get down to studying it.

Speaker 2: 43:21

Now, as far as you answered your own question, pretty much Sunday school is where the unfoldment of the 101 questions really takes place. It can take place and also in the ADAPT chamber. It's not limited to that. But those are some of the unfoldments that go on. There might be other things, you know, that are going on as well business, so on and so forth in the ADAPT meetings. But Sunday school is where we really unfold the 101 questions and there's a lot of civics in that as well.

Speaker 2: 43:57

You know, there's a lot of civics in that as well, because number one like take, for example, something as simple as why are we Moorish Americans? Because we are descendants of Moroccans and born in America is the answer. And so in that you have two extremely important concepts that relate to citizenship and status. You have something known as jus sanguis, which is nationality and identity conferred from the bloodline Right, because we're descendants of Moroccans. And then you have jus sali, which is related to the soil. Sali meaning soil, meaning where you're born. We're American because we're born in America. It's just like if you were born in China, you're going to be Chinese, but your bloodline may be of Moroccan, it may be Nigerian, but you do have ties to the land because you are born on that soil. And so both of these play a pivotal role in understanding civics in any nationality, in any nation, in any state, nation, state or country. And if one does not have a nationality or understanding of this, then what happens is one ends up stateless. And so just from that one question we can unfold concepts of nationality, birthright, citizenship, ties to the soil and also statelessness.

Speaker 2: 45:30

And it's important because so-called Black people, black people, exist in a quasi-pseudo-citizenship and also a pseudo-statelessness at the same time, because Negro, black and colored, in these chattel terms, just don't provide the juice-sanguous aspect of being tied to a land. For example, you say we're all Americans, but what kind of American? Well, the Mexican will say I'm Mexican-American. See how it ties into a bloodline, a land, a flag, a country. I can go on and on down the line Irish-American, italian-american, nigerian American. But when you get to our population, it's Black, american or, if we want to say, african American. Right, these are the terms that are being used, but Black doesn't exist, it's not connected to the family of nations.

Speaker 2: 46:36

And Africa is not a nation at all.

Speaker 2: 46:38

It's a country comprised of many nations, of many states, and so it's important for us from that one question we're able to unfold a lot of civic information and knowledge to help our people understand why they're Moorish Americans and why nationality is super important in this day and time, why there are more Americans and why nationality is super important in this day and time and during the time of the prophet, when the United Nations was established and the world reset. And that's why the prophet says in Acts 6, or, excuse me, the League of Nations which the United Nations came out of and which is why the prophet said this is a new era of time now came out of, and which is why the prophet said this is a new era of time now, and all men must proclaim their nationality to be recognized, uh, by the government in which they live and all nations of the earth, because it was a reset and the forming of the league of nations and everything was now going to be centered around nationality and one's relationship with their nation and or their nation state.

Speaker 1: 47:39

Okay, okay, now I want to take it into. Now I'm going to misquote this, but I'm going to try my best. So we use the compass to draw lines around the character, something like that around the character, something like that. We use, uh, we use the, uh, the axe to drive in the truth. No, we use it, we use the hammer to drive in the truth and we use the, the, the axe to cut the ungainly parts of our character, something like that. Can you, you know, quote it exactly and then explain the, explain those tools.

Speaker 2: 48:26

Well, these tools can be found in chapter five in your circle seven, quran. So if you have that with you or somebody listening, they can go to chapter five. And then the lesson it speaks about. It's talking about Brother Justice or Jesus and him working as a carpenter with his father and being reminded that the tools that they were using were reminiscent of tools of the workshop of the mind. And it says we use the square to measure all our lines, to straighten out the crooked places of the way and to make the corners of our conduct square. You know so.

Speaker 2: 49:15

Conduct is very important when it comes to being an adept. You've heard the word, uh, square dealing. You know that means upright, that means forthright, that means honest. You know, um 90 degrees perpendicular to the earth, we use the compass to draw circles around our passions and desires and keep them within the bounds of moderation. You know so. We encompass our passions, we keep them in check, we keep them in the bounds of moderation, we don't let them govern us.

Speaker 2: 49:47

You know, in this society, especially in the European world, a lot of emphasis is placed on hey, just follow your desires. You know, just do it. You know, be the beast. You know all these different phrases that you'll hear out in their society. And when you're in a society, you just can't do that. Because what if my desire now is to take your life? What if my desire is now to take your woman? What if my desire is to take your car, or to take your goods, or to have what you have, even if I don't do it but I'm just constantly thinking about it and I'm covering it, you know it's not is creating a ill mentality that eventually is going to harm himself or harm others. So adepts are very keen, or should be, on being able to master their passions, justice and desires in their conduct.

Speaker 2: 50:42

We use the hammer to drive home the truth and pound it in until it is a part of every part. So if we're using the hammer to drive home the truth, then what's the nail? The nail is truth, and so we're using repetition, because man is a forgetful creature. We forget, you know, sometimes we know what we're supposed to do, but we forget what makes us forget our passions, our justice, our desires. You know, because we're so into that.

Speaker 2: 51:13

It says we use the plain to smooth the rough, uneven surfaces of joint, of black and board which go to build the temple of truth. And the temple of truth is the temple inside of us, the temple of perfected man. We use the chisel. Well, it says the chisel, the plummet, the saw, all have their purposes in the workshop of the mind. The plummet, the saw, all have their purposes in the workshop of the mind. And then this ladder, with this trinity of steps of faith, hope and love on it, we climb to the dome of purity and life. And on the 12-step ladder we ascend until we reach the pinnacle of that which life is spent to build. And so this is what the tools are for, is to build, is to eventually get to climb in that 12-step ladder which our life is spent to build the temple of perfected man. In Western society, you're taught that you can't be perfect, so you never strive for perfection, but we teach that you can be perfect. People say how can you be perfect? Everybody's imperfect. Well then, be perfectly imperfect.

Speaker 1: 52:20

You know it's wrong, mom, it's mom, it's mom, all right. So now, how, how do we use these tools? I mean is this? I mean I want to place emphasis more on these tools right now, before we cut out, because these tools are, like extremely important, but you know, for me, you know, and I would say for any moorish american, and so how, what's a great, what's a good example of how to use these tools? My, my quran is like falling apart yeah, well, and that's the thing.

Speaker 2: 53:00

A lot of people you know sometimes it's adepts and as sheiks, we tell people that this is what you're supposed to do, but we don't give them any practical ways to do it right. Like, yeah, you know the tools, but how do I operate these tools and how do I use these tools and how do I use these tools? And so you know, that's an hour long conversation within itself. But I have a book called the Higher Self, lower Self, and in that book I deal with some of these ways to use the tools and, for example, how does one draw circles around their passions or encompass their passions and desires? Well, one of the great tools in helping one to be able to do that is something known as fasting Right.

Speaker 2: 54:01

Fasting is a tool that you can use to get in control of your lower self, and fasting is basically when one refrains from doing a particular thing, whether in the holy month of Ramadan, where it's prescribed to fast, you don't eat food, you don't have foul speech, you don't have relations with your wife, you don't do the normal things that you would do from sunup to sundown. So this is a very important tool in getting control of oneself. One can begin to fast, say hey, you know what I'm not going to eat today. Or one can fast from sexual. It includes sexual relations and food. And why fasting? Because there's two major foes that man must face, there's five.

Speaker 2: 54:53

But when it's body? Because we took on this carnal nature. Right, we took on this carnal nature. Right, we took on this carnal nature. And when we came from the plane of soul, via the plane of spirit, into this carnal nature, we were put in this body, as chapter one tells us, a carnal nature was now full, manifest, which is the nature that springs forth from fleshy things. What is this nature? What is this nature, this nature to eat, this desire to eat, because if we don't eat we won't survive this desire to make love or procreate, have relations, because if we don't do that our species will not be propagated. So these were made very, very strong so that we could survive as a people.

Speaker 2: 55:38

But they get out of hand. Instead of eating so that we can be healthy and live, and live a prosperous life, we eat because of the taste, we eat because we just love eating or we love the sensation of having sexual relations. So if you can master eating and you can master sexual relations and you can master sleep. If you can say no to these things, then you can say no to anything else. Right, you know, and this is the thing we do it already. But we only do it for physical benefit in this earth. We get up at most people, at eight o'clock every morning to go to work, to get money. And if they're not going to work to get money, what do they do? They sleep in. So you're saying, you got the discipline to get up at eight o'clock in the morning to go to work, but you don't have the discipline to set your own regimen for your own spiritual growth and benefit.

Speaker 1: 56:42

You understand what I'm saying.

Speaker 2: 56:43

You have people who are overeaters. It's like once I was able to master sleep and then I realized that I don't need to work for anybody. I can work for myself and I can work less time and have more benefit. I've been working for myself for the past 15 years and everything that I'm doing is mainly self-financed, beginning to start to get support after we've built things and people see what we have done. Now people are thinking, hey, I see what you've done, let me support. But by mastering these things it translates into a higher quality of life all across the board.

Speaker 2: 57:29

So the Muslim that gets up at five o'clock in the morning to pray and defy sleep, it's not just it's about the prayer, but you're also getting another benefit because you've mastered that sleep. So now you can get up to exercise an hour before you go to work. You know you could get up and work for yourself three hours and be done with the day, you know. So fasting is one of the major tools, and that's only one of the tools and we use it all the time. You yourself work out self-sacrifice right Self-sacrifice, and giving ourselves minor, which is a minor discomfort, and a minor pain, and do it long enough because once you begin to see the results now. You want to do it, you're willing to do it because you're seeing the results of that sacrifice. So, self-sacrifice, fasting these are the main places to start when you want to begin to gain mastery over the self.

Speaker 1: 58:29

Right, right, so I want to leave off with this. Let me make sure so we're talking about. Uh, I just like to, because I want to leave off with this and then come back on the same subject. All right, let me just put these notes down. Uh, uh, okay, all right. Great explanations, bro. Great explanations, brother really appreciate that. Um, I'm learning myself, you know, I'm learning with the people. So these, these are my own personal questions that I always wanted to have answered and, um, I hope, I hope people are getting gaining from this. If you have you, if you have questions yourself, you can always, you know, inbox me on Facebook, ron Brown, lmt. Hold on, this is true, and we can master in constant, in constancy, right, in consistency.

Speaker 2: 59:30

Right, right Right.

Speaker 1: 59:32

Right. You can always inbox me, ron Brown LMT, or send an email wwwnyptalkshow at gmailcom. Wwwnyptalkshow at gmailcom. Or you can go to the website. The website is right up there. You can see ways you can contact us. If you have questions in regards to how the more science-typical functions, send them to me. I'll ask the brother and, on that note, thank you, brother Cosmo. I really appreciate you.

Speaker 2: 1:00:08

This was peace, islam, islam. Appreciate you, brother Islam, peace and love.

Speaker 1: 1:00:12

Peace, and love, thank you.