Qassidas of Cheikh Ahmadou Bamba: The Hidden Masterpieces of Sufi Islam

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_01 (00:12):
What's going on, everybody out there?
It's Ron Brown, LMT, thePeople's Fitness Professional.
We got uh the brother in here inthe building this evening to
build with us about a brotherthat he talks about a lot.
Sheikh Amadu, hold on.
How let me pronounce it right.
Shake Amadu Bamba?

SPEAKER_04 (00:36):
You was on point, guys.

SPEAKER_01 (00:39):
Okay, okay.
Just just making sure.
Just make it sure.
How you feeling this evening,brother?

SPEAKER_04 (00:45):
Man, all was good.
I'm just like just finishedreading the book.
I shake up and do bumba.
So I got my spiritual practicein before the live stream came
on.

SPEAKER_01 (00:55):
That's peace.
That's peace.
That's peace.
I I like what you got.
You got the nice uh what we callthat a koofy.

SPEAKER_04 (01:03):
Yeah, this is one of my favorite ones, man.
I try to keep it to where thatdiamond is like right smack in
the middle where the third eyeis, you know.
I don't know where it outcentered.

SPEAKER_01 (01:14):
Indeed, indeed.
You know, man, you're you're avery you're a very um
interesting Muslim brotherbecause um man, I watch you on
Facebook sometimes.
You know, you get real deep withnumerology, if that's what you
call it.
Um I mean you've you'reuniversal.

(01:35):
I I would say you're a universalMuslim brother.
Thank you.
You you're a universal uh uh uhMuslim brother.
I've never seen that ever.
You know what I mean?
Like you you say peace to theGod, you know what I'm saying?
Uh uh uh um you you don't youdon't argue about the
information.

(01:55):
You go you'll go, okay, you seeit that way.
I see it that way too.
And then you'll take us intoSufism or something like that.
Like you'll take us into Islam,and that is peace right there.
I love that about you.
You know what I'm saying?
I love that about you.
It could be um, you know, notonly your practice, just your

(02:16):
you know, your vast knowledge ofthe of the culture and the and
the religion of Islam, you knowwhat I'm saying?
So um I really appreciate that,brother.
Um, so now with no further ado,let's talk about Sheikh Amadou
Bamba.
Let's talk about him a littlebriefly and then let's go into
um you know uh the poet at thispoetry, right?

SPEAKER_04 (02:40):
Yeah, poetry, um this Arabic word called uh
Hasidah, which just what we callin English is a poem or a litany
or a pangyric, something likethat.
Uh he writes a lot of those uhwith uh in accordance with
topics like uh jurisprudence,um, which is um like your um the

(03:09):
the core uh the core corebeliefs of the Islamic religion,
Tawheed, uh the divine onenessof Allah, um Adab, like ethics
and morals and whatnot.
And I'd say about 99% of themall uh rhyme or have a
particular metric or cadence toit, so that no matter how deep

(03:29):
they are, the way he writes themand formulates them, they're
they're easy to remember becausewhen you read some of them, they
kind of come off sing songgybecause they they rhyme.
Even if you break a line inhalf, it rhymes at its halfway
point with the end point.
So the way he formulates it islike he makes it easy for people
to get what would seem likereal, real deep teachings.

(03:50):
But the way he formulates itmakes it real easy to digest and
sometimes easy to rememberbecause sometimes I'll catch
myself listening to someinstrumentals, and one of the
poems that I have by himmemorized, I'll be like, this
instrumental matches up with thesame cadence from this one poem
from Shakespeare and Obama, andI'll be in here freestyling this

(04:11):
poem by Shakespeare Obama overrap instrumentals because uh how
mathematically composed they arethe way it's almost like he was
uh if rap would have been inexistence in Senegal at that
point in time, I think he wouldhave been probably one of the
highest MCs in the game.
But I gotta pull this up.

(04:31):
Wow.

SPEAKER_02 (04:32):
Okay.

SPEAKER_04 (04:32):
I don't know if anybody's ever heard of this or
read it, but I think I mighthave sent the link to you.
Um the essays on the life andchiefness of Master Farr
Mohammed.
Yes.
I know that's not SheikhAqualibamba's like water brother
starting there.
But if um if anybody's ever readthat book or got it and get back
in it, because in chap chaptertwo is about the exact same

(04:54):
person we're talking abouttoday.
Um if we get, which I'll um,I'll see if I can uh send the
link for that PDF.
But in chapter two, uh essays oflife and teachers of Master Far
Muhammad, they give us prettymuch an intro to what we're
talking about.
He said, um, Sufism is themystical element of the religion
of Islam, which is indeed true.

(05:15):
The Sufis may be considered aspecial class of teachers uh
whose responsibility is tomaintain and transmit hidden and
deeper knowledge containedwithin the Islamic scripture.
Their movement, according toNashra Fatimid, was expressed in
outward form as a protestagainst the formalism of

(05:36):
orthodoxy in Islam and graduallydevelop into a rebellion against
the decadence, corruption, andtyranny of a Sikh materialistic
society.
Pause.
Doesn't that not sound exactlylike what Pastor Far Mohammed
Pakistan came over here and gaveus something to get us out of
that exact same situation?
Right.
Just over here.

(05:56):
Right?

SPEAKER_01 (05:58):
Yes, sir.
Hold on.
Before you continue, SisterAkkad, again, thank you, thank
you for the$10.
I really appreciate you.
She said, truth is the only lifethat will save us.
Truth is the only life that willsave us.
Peace, peace.

SPEAKER_04 (06:14):
Now check out when the bumba is quoted there and
said that out of all things thathave existence, truth is the
only thing that exists forever.

SPEAKER_01 (06:25):
Now let's let's get let's now let's get into uh now.
So you were building on uh uhyou know uh Elijah Muhammad
bringing us the teachings topretty much bring us out of uh
like mental slavery, hell, etc.
Right?
That's where you were going withthat.

(06:45):
Okay, now um continue.

SPEAKER_04 (06:49):
I said um the various definitions of this word
Sufi, which I think we went overin a previous video, which have
different origins.
Sufis trace the word back to anArabic root meaning purity, like
brethren of purity.
Sound familiar?
Right.
Uh referring to one who had is apure in heart or one of the

(07:09):
elect.
And others say it means wool,etc., etc., because they always
wear these long wool uh cloaksand garments and whatnot.
But if we go a little forward toget to the African connection,
to make the connection to MasterFar Muhammad, they mentioned
that one of the greatest Sufimystics of all time was the
African philosopher uh Thul Noonal-Mistri from the 9th century

(07:33):
A.D.
And although he was born aNubian slave, he became a model
of a Renaissance man because hewas well versed in philosophy,
law, literature, alchemy,ancient Egyptian history, and
hieroglyphics, one of the mostimportant things, I guess they
might have used him for.
But his writing showed a verydeep knowledge of what we now

(07:56):
call Egyptology.
And people look at Dhu'n as thefirst Sufi Sufi uh tube.
And uh a tube is an Arabic wordthat means like the the pole or
uh some uh a person or beingthat uh a thing stands on.
So the foundation of Sufism uhcoming out of Egypt stands on
what Dul Nun possessed in theninth century, is uh what he's

(08:20):
saying, which is true.
Now I say the Sufis by IdrisShah, they note that Dul Nun
founded this dervish order of uhbuilders.
Hmm.
Dervish order of builders, youdon't say some builders, which

(08:41):
had some significant impact onpresent-day Masonic orders.
Now, in Senegal, the most famousSufi was Sheikh Apanubamba to
bring it all together.
Apanubamba founded this MurikBrotherhood in 1886, and it's a
branch of the Kaderia Sufiorder, which started a little
bit further up in um Morocco,Mauritania area.

(09:05):
And it started out in the sameway.
It started out as a rebellionagainst the orthodox practices
of Islam because they were uhrestrictive to the Africans and
their indigenous thoughtprocesses, uh rights, beliefs,
and practices and whatnot.
And Sheikh Apano Bamba tookIslam and gave them the inner

(09:25):
dimensions of it.
So on the outside, you can go toSenegal and it looks just like a
Muslim country.
But 90% of the people around youare in some Sufi order, some
Sufi fraternity, some Sufibrotherhood of some sort.
Even though they might look andcarry on like Orthodox Muslims,
they they know how to whip up atalisman like nobody's business.
You know.

(09:47):
But he emphasized that thespiritual work is the most
important part of the Islamicjourney, not so much as the
strict, rigid, I have to go makethis these prayers, I have to do
this this way, I have to do itthat way.
He meant he mentioned that thespiritual part, the inner
dimensions are more importantbecause now the person has a
connection with Allah.
He's just not doing it becausethe Imam that drives a nice car

(10:09):
said that I have to do it.
He's doing it because he feels aconnection and he feels
motivated and energized.
So he did that in a way that itdoesn't really devalue the
importance of Orthodox Islam andprayer and whatnot, because they
still pray, they still go to themosque and Ramadan and all that.
But he he he he mentioned thissaying to uh to work as if you

(10:34):
were you would never die andpray as if you would die
tomorrow, which kind of puts youbetween a rock and hard praise,
right?
Like praise if you're gonna dietomorrow and work as if you're
never gonna die.
So it makes them focus on theinner aspects.
So to work, he taught is to uhpray, right?
We we get taught it's all right,you can make your hajj to Mecca.

(10:58):
By all means, please do so,because every good Muslim is
supposed to.
But in most Sufi orders,especially with Sheikh Ahmadou
Bamba, he emphasized the innerdimensions.
So he teaches us about theimportance of the heart.
That's where the true Kaaba is.
So we're not taught to make theHajj to Mecca, but more so the
tuba where Bamba is buried, notto make it seem like we're

(11:21):
venerating Sheikh Akmanubamba,but out of uh respect for the
teachings that he gave, becausehe's the one that told us that
the true center of Islam, thetrue Kaaba is right here in the
heart.
This is where I'm supposed tocircumambulate and keep this guy
clean.
Make sure I don't get it.

SPEAKER_01 (11:36):
Sounds like more science to me.

SPEAKER_04 (11:38):
Right.
You see, it all it all lines up.
Right.
So, like all of thembrotherhoods from like Sufi
quarters, they form around asimilar uh leader.
They call him a sheikh.
Whereas over here we hadMasterfart Muhammad or honorable
Malays Muhammad, noble, youknow, similar Islamic titles,
kind of kind of reappropriatedin a Western way.

(12:00):
But all of them came to gave usa similar degree of these same
teachings.
Like, yeah, you can be a Muslimby all means, yeah, go to the
mosque, pray, you know, get getgood with your practice, but
don't forget about the innerdimensions, because you can have
the whole Quran memorized andyou can make your five-daily
prayers every day, and you canown the biggest gas station on

(12:22):
the south side.
But if you treat black folkslike crap and they come in
there, it don't matter.
If you if you make it all yourall your prayer of the day, if
you're treating another humanbeing like crap, you know the
inner dimension, make sure thatpeople don't do that as as
Muslims, along with the othereveryday things that they do.

SPEAKER_01 (13:22):
That's a fact.
So now let's let's talk aboutthe uh the poems, right?
So well well, you would you weretalking, you know, I wanted to
give a little brief historyabout Sheikh Amadou Bamba.
Uh uh, you know, if if you wantto maybe expound a little bit on
his history and um what whatdrew what is drawn you to him so

(13:43):
much?
Because you have we have so manydifferent great teachers and and
things.
Uh what what made you pick uphis uh his teachings?

SPEAKER_04 (13:55):
You know it was uh uh uh all at conjunction in
life.
I was I was going through Islamand had just bumped into Sufism.
Uh brother at the Masjid, uhDawood had introduced these
Sufis and this deep mysticpoetry to me.
And I had never heard of it atthat point, but at that same
point in time, I was doing myancestry uh family tree building

(14:18):
and whatnot, going back five andsix generations.
And on my mother's paternal sideis where I found uh an actual
Sen Belize connection.
Like some Wolof ancestry, someSerre, uh Mandinka, some Fulani
ancestry because of how we getmixed over here.
And right around that same time,I'm bumping into you know all

(14:42):
these Persian and Arab Sufis,and the Abbas thought, like,
well, where are all the blackSufis at?
And type that in online, andthat's when I bump into Sheikh
Afundubamba.
And, you know, I don't know, Ihate to hate to like sound like
an average black person, but itwas like, was I on the pop up
from there?
Because I saw him presentingsomething that was still
Islamic, still Islam, but it wasit was deeper than anything that

(15:05):
the Orthodoxy had to offer.
And it also wasn't so uh youknow strict and rigid that it
demonized and and uh you knowpopped down about any
traditional, like Africantraditional practices, uh
spiritual traditions and thingslike that.
Because if I go to the mosquewith these big big prayer bees

(15:26):
on, man, they already gonnaknow.
They already gonna startwhispering to themselves, like
in Sufi order and yada yada, andthey do all that extra stuff,
but it's it's still Islam.

SPEAKER_01 (15:38):
You know what's funny how I was on a plane with
a uh uh Islamic brother.
He was reading the Quran and uhyou know he started crying and
stuff like that because you knowsome someone he knows just
passed away.
And you know, you know, I waslike, you know, telling him, you
know, it'll be okay, you know,just kind of consoling him a
little bit.

(15:58):
And uh, you know, then we get totalking about Islam, and then I
when I spoke up when I spoke onupon Sufism, he looked at it was
like it was Sufism is likewhatever.

SPEAKER_04 (16:13):
It's like an innovation, yeah.
Yeah, most of the Orthodoxy kindof look down upon it because
it's like they I'll speak fromthat perspective when they say,
like, oh, they uh add on a lotof extra stuff to the practices
and they do a lot of things thataren't um a part of the the
practices in the sunnah of theprophet and whatnot.

(16:35):
But remember how we mentionedlast time that you know we'll
we'll if I would have beenthere, I could have taken that
and then quoted a Quran verse inArabic just to see how he would
have uh accepted it, right?
Like right there in that samevery moment for him to look at
you and be like, oh, Sufis,mm-hmm.
They do all that, all that zikrand they have the big old long
prayer bees.

(16:55):
Why do they sit there and do allthose long prayers over and
over?
You just turn around and tellthem, which is uh barely Allah
and his angels send blessings orsend prayers upon the Prophet.
So sending prayers upon theProphet or mantras of where is

(17:17):
the power, things of thatnature.
Oh, you who believe, sendprayers upon him also in
abundance.
That's straight from the Quran.
So if the Quran's telling me todo my mantras and prayers in an
abundance, like not to stop at aparticular number, why they just
deal with 99 and the Quran sayskeep on praying, like the Bible

(17:37):
says, pray without ceasing.
It don't tell you a specificspecific number to pray to, just
tells you to pray, you know,have a spiritual practice
because the world is crazy outthere, huh?

SPEAKER_01 (17:52):
For sure.
Now, the uh this brother uh RonRondo Ellisworth uh says Tasa
Wolf.
Well, I don't know what that is.
Uh you know what that word is.
Oh, same same thing.

SPEAKER_04 (18:07):
Uh Tasawuf is like the Arabic word for what we call
Sufism.
Like if you look in the middleof it, the S-A-W-U-F, that's
what we get the Sufie from, kindof forcing it back into Arabic.
Uh Tasaw is like the act of orof being a Sufi, and a Sufi is

(18:28):
one who practices as Sawuf.
But yeah, he's part of thegeneral understanding of Islam
before I like how you wrote itat certain power bases.
We don't talk about the Abbasidsand the Umiyads and the
Ottomans, by the way.
But a previous teacher told methat there had to have been an
inner dimension for the outerdimension to form around it,

(18:49):
just like how we were created,right?
We in triple darkness, and thenthis little fleshy lump forms
and starts to beat out ofnowhere, out of nowhere, right?
And then the body forms aroundit.
So, like that fleshy lump, thatheart where it all starts at,
that's Sufism or Tasawf.
And then the body that formsaround it is Islam.
So he spot on it had to havebeen there in order for that to

(19:12):
be a structured form of it inexistence.

SPEAKER_01 (19:16):
I like how you put that.
So you said this uh fleshy formthat basically came out of no
out of nowhere, quote unquote,right?
And then the flesh was formedaround it, and that flesh is
Islam.

SPEAKER_04 (19:32):
Also, Allegheny, because like Suf is just like
Jesus and a lot of the otherprophets, their wordsmiths was
one of the things they mentionedin that book about um uh Master
Far Muhammad in the nextchapter, which is why um, like
sometimes they mention somepeople can look at some of the
lessons from like Sufism andfrom certain weapon traditions
and can only see them at thecircus level because of how

(19:54):
they're worded.
They look like they're supposedto be read just that way, you
know, memorized just that wayand regurgitated just that way.
But if you look at the SupremeWisdom and go through all the
chapters, you realize everythinghas a particular number in each
particular chapter.
But that ain't kabbalistic, bro.
I don't know what is.
So each chapter has a certainamount of numbers in it, and

(20:16):
each of them certain numbersequate to an alphanumeric
pattern, also.
If you were to read them orfigure out the pattern all in
order, it's probably a hiddenmessage within the numbers, if
it's because they're numbersright now.
So if they were to be flippedinto their numerical format, you
could figure out that it mightbe a hidden message just within
the numbers without even readingwhat he wrote in the book.

SPEAKER_01 (20:38):
You know what?
Now you're gonna now you got meto now you got me to thinking.

SPEAKER_04 (20:43):
So so that's one thing I love about Bumba, man,
because that's why he that's howhe writes.
Like, um, I'll see if I can pullup an example a little later on,
but he writes uh his poetry onwhat's called an acrostic.
So not only do they rhyme andthen they they explain deep
concepts um in a in a you knowcondensed manner, he'll take the

(21:03):
title of uh of a poem likeAlbaraka, the blessing, for
example.
And it's like an eight-linepoem, but he'll use the first
letter of each letter of thetitle of the poem, like ba ka.
So the first line, the thirdline, fifth line, and the
seventh line will all be thoseletters.

(21:25):
The first line's a B, secondline will be an R, the third
line is a K, and so forth withthe H.
And he would use those lettersto start the sentence.
So in some cases, you can readhis poetry from right to left or
left to right, and alsovertically, up and down, if you
know that certain letters at thebeginning of each odd numbered

(21:47):
line all spell a word together.
And I'm pretty sure that ifShekov and Bamba mentioned in
chapter two of essays on thelife and teachings of Master
Part Muhammad, that a lot of thewisdom we got, whether it be the
NOI, whether it be 5%, whetherit be the Morris Highest Temple
of Black Peace Stones, it don'tmatter, can also be studied in a

(22:08):
similar way.
If we pay a little bit of extraattention to the numerical
order, of if there's anysub-numbers, how many numbers
appear in a particular chapter,what letter equates to that
particular number, you know,that there might be something
hidden that is not really taughtout loud in the book because it

(22:29):
had to be written in such a wayto where the true teachings are
hidden, but enough is given sothat the people are able to dive
into it and hopefully find itthemselves.
And abjad, that right there,that's it, that's spot on.
That's the uh essentially theArabic equivalent of what people
know as um Jimatria.

(22:52):
Like the A is a one, the B is atwo, C is a three, but that same
system in uh in Arabic.
Uh it's just this is just like aMuslim to take something and
blow it up.
I don't mean to make that ajoke, but that this the system
works like three different wayswith uh with Abjad.
But for uh the intro with SheikhAfghan Dubamba, he was uh he was

(23:15):
born in 1853 in uh in a familyof judges and uh marabouts or
grios.
And uh a marabu is and a grioslike a keeper of sacred wisdom
in uh in West Africa.
Uh they have uh Kadare Sufischolars on his father's side,
the Kadare Sufi order fromSheikh Abdul Kata Jelani from uh

(23:38):
northern Africa, I believe he'suh Algeria, and his mother's
side from uh Tijani uh Sufischolars have a prominence in
Senegal and Nigeria.
Um Maribou, like you say, is aMuslim saint or a holy man.
And a Grio is a keeper of oraland sacred and written
tradition, but he kind ofemphasized all of those into one

(24:02):
with how he wrote.
Uh he was born around the timeof I say shake Antijoke would
have been a very, very youngchild uh around his time in
history.
If anybody's ever heard of likeuh Sheikh Antijoke.

(24:23):
Uh Sheikh Anta Joke was actuallyum the adopted son of Sheikh
Ibrahim Fall, who was one of thebest disciples of Sheikh
Apanoubamba.
So even Sheikh Antijoke has abackground in Sufism uh in West
Africa.
Because, you know, most don'tknow because it blew my mind

(24:45):
when I figured it out.
Uh Sheikh wasn't his first name,you know.
Now I know Sheikh is a title youget, you know, going through the
degrees and stuff.
Anta isn't even his first name.
Anta is the name of Sheikh AkmanDubamba's older brother, who
Sheikh Anta Joke trained under.

(25:06):
And it's also the name of SheikhAkman Dubamba's father.
So he was given Sheikh AkmanDubamba's father's name as a
blessing to have to go inthrough the system.
So Joke is literally all he kindof has left.
I hate to say it like that, butJoke is his clan name, but
Sheikh means he's he's astraight-up Islamic and Sufi
scholar.

(25:26):
And Anta makes his connectionwith Sheikh Akman Dubba's older
brother and his father, becausethey both carry the same exact
name.
Blew my mind because the peoplein Senegal know who they are,
because if you go to Sheikh AntaJoke University, there's a big
statue of him on the outside,right?
In a pure Muslim country, but onthe outside of his statue,

(25:48):
they're the uh the cartouches ofall the pharaohs that he did all
of the scientific work on toprove beyond a shadow of a doubt
that they were black during thattime frame in history when the
Egyptologists were trying topaint them white.
But if you if you try to putthat in a in another Muslim
country, the statue will getknocked down because it's first
it's a statue, it's a depictionof a person which is haram in

(26:10):
Islam, right?
And then you have the cartouchesof these black pharaohs around
the statue, which is also animage that depicts something
that's also haram in Islam.
The Arab country wouldn't havethat.
But the Senegalese do, becausethey understand, they know where
they came from, right?
But they also know that thesystem that they practice that
we call Sufism still has fringeaspects of comedic sciences in

(26:35):
it, too, so they don't trip overthe fact that Sheikh Anta Jok
has a statue out there withcomedic pharaohs' names around
it on the outside.
Some of them can probablyexplain those hieroglyphs.

SPEAKER_01 (26:45):
So would you say that Islam has its hierarchy and
its own uh like trainings andsystems to you know give your
get titles or give people titlessuch as sheikh and etc.

SPEAKER_04 (27:03):
Yeah, yeah, definitely.
Um you can see it sometimes indemosogy, like um it's used as a
term of endearment, like uhwhat's up, bro?
Man, what's up, homie?
Every now and then you'll getlike a salam or like um imam,
but the person that's trying toshake my hand know that I'm not
an imam.
They just know I read Quran alot, you know.

(27:25):
They always see me readingQuran, so they'll call me Imam
is like a term of endearment oryou know, kind of a little joke.
Or if they know I try to study alittle deeper and you know,
still play it safe every now andthen.
It's uh salaamu alaikum shaykh,you know.
It's just a you know kind ofsomething to say, but they they
they know that's why they sayit.

(27:47):
Like I see something in you, youknow.
You you doing something weusually don't do in here, you
know.
You're doing a deeper practicethan anybody else in the mosque
is doing right now.
Like you know a littlesomething.
Let me shake this bro hand andgrip him up real quick and see
where he what he what he doeswith his stump.
And it blew my mind the same asthis.

(28:09):
You made to realize that it kindof works the same in there.
Which what's verbalized and saidbackwards is different.
You know, of course they comefrom Arabic, but a lot of the a
lot of the stuff you might seeover here in situations like
that line up exactly what wasdone on that side.

SPEAKER_01 (28:23):
Gotcha.
We uh this is another who's uhBay Fire.
What's that?

SPEAKER_04 (28:35):
Baifal.
That's the uh the disciple ofSheikh Alpha Nubama I mentioned
that um that adopted SheikhAntajo.
Uh Baifal or Sheikh Iber Fall.
Uh he married Sheikh Antajo'smother uh in the Sufi group that

(28:59):
uh was born from under him.
They call themselves uh Baifal,which is still still based in
Senegal, still stem from theteachers of Sheikh Apnubamba,
but they uh they embody one ofthe greatest disciples of Sheikh
Apnubamba and take the name ofthat disciple as the name of
that particular branch of theorder.

SPEAKER_01 (29:20):
So, what would be the difference between Islam and
synagogue and Islam in let's sayin an Arabic country?

SPEAKER_04 (29:31):
Well that we still got the word bifall up, because
that's a perfect example,because uh in a in an Arab
country, you won't you won't seepeople missing daily prayers,
you know.
But if you were to go tosynagogue, there'll be a
particular group of people thatyou probably don't ever see go
to the mosque.
And the by the byfal of thoseparticular groups of people, the

(29:51):
ones that probably never go tothe mosque.
There's some that do pray, butthey get way into the inner
dimensions, like that.
Um my work in service is a formof prayer teaching from earlier
that they pull from the Quran,they they expound on that and
can make connections withcertain hadith that mention,

(30:12):
like, oh, if so-and-so builds amasjid or a mosque for the glory
of Allah, he gets the blessingsfor uh every person that prays
in a different spot in thatmosque.
So those byfal are the ones thatare building the mosque that
everybody's praying in.
You know, they're the ones doingthe work and the community
service, but there's some thatneed to get built.
They're the ones that get calledon.

(30:34):
When the Orthodox and some ofthe other Sufi orders are fast
and doing wrong.
Ramadan, the byfal are the onesthat are cooking the food for
the other ones to break theirfast with.
So they're, I won't say they'reoutside of the uh outside of
Islam because to a to anOrthodox Muslim, it looks like
they are.
But they've they've essentiallyjust transcended the uh the

(30:58):
orthodoxy.
I've heard some say, like, uh,and hope nobody takes this as a
form of disrespect, but somesaid that the five daily prayers
are for people who forget Allah,they can be reminded.
So go ahead and get yourselfback straight, you know, get

(31:19):
back in line.
But for those that don't forgetAllah, like the the the byfal
kind of uh build the mind andthe character to be like there's
no point of uh there's no pointin praying.
Wow, whoa, whoa, okay.
That is interesting.
I mean, for the to come out likethat, but like there's a story

(31:42):
of uh of a disciple noticingthat about this uh Sheikh Iball
and that he doesn't pray.
So he goes running back to uhSheikh Afanubamba, and then he
tells him, like, hey, Sheikh IbaFal like, why is he not praying?
He's telling everybody he's aMuslim, but like he's not
praying.
And Sheikh Afadubamba knows why,because by following Sheikh

(32:04):
Ibafal reach this the a stationto where like they're they're
just beyond.
That's just kind of the only wayyou can describe it.
They're just beyond all that.
Like surface levelism,orthodoxy, they're beyond all
that.
So Sheikh Afadubamba tells thisguy, all right, so go back to go
back to Sheikh Ibraf and tellhim that I told him to start

(32:25):
praying.
So this guy runs back to him andtells him that Sheikh Afadubamba
told you to start back praying.
And Shaykh Iba Fal throws hishands up and says, Allahu Akbar,
and he starts making prayerafter prayer after prayer after
prayer, nine stop in the story.
Like started praying, tapped inand did not stop.

(32:47):
When he got done with theprayer, he said, Allahu Akbar
and started over again.
And this frightened the guy thattold him this, or he goes
running back to Sheikh Abu Bambais like, I told him what you
said, but he's he just startedpraying and praying and praying,
and he won't stop.
So Sheikh Abu Bamba tells him,like, this is why the bifall
don't pray.
Like, they're constantly inremembrance of Allah.

(33:08):
You're gonna plug them into asource like that.
What's reality to a person whenyou when you when they're
constantly in remembrance ofAllah and you plug them directly
into the a way that you can drawon and force and source and
power from God?
He won't be he won't build themosque if we if we let him start
praying.

(33:29):
So the fact that they're doingall this work in community
service and doing all the thingsthat the others can't do is a
form of prayer because thosethings are also prescribed in
the Quran.
So now run back to him and tellhim I told him to stop praying.
Uh, with what he which he does.

SPEAKER_01 (33:45):
Now, um the byphal, uh I like this subject here.
The brother says Ron Du says uhthey wear bright colors too.

SPEAKER_04 (33:57):
And I love the meaning behind it too.
Um, if if anybody ever has timeto look those, these two uh
brotherhoods up in Senegal, theMurid and the Bifal, it's um
it's like if we look at it fromlike an old school Sufi
perspective, it's like the pathof sobriety and the path of
intoxication, like not drunkintoxication, but like you are

(34:19):
wrapped up, you're caught up indivine remembrance of Allah to
where certain Orthodox practicesjust don't do it for you
anymore.
You have to dive deeper.
So you'll see a lot of the muridin Senegal wearing all white,
solid colors and whatnot,because of that singular divine
focus.

(34:40):
But with the byfal, they wear alot of uh bright colors,
patchwork and and whatnot,because of that same level of
remembrance.
They see that same essence, thatsame light from the people who
wear all white, but they seethat from all other different
perspectives.
So, like how you were sayingearlier, like kind of kind of

(35:00):
universal.
The byfal are probably like thatbecause they're universal.
They're still Muslims.
I wouldn't dare tell one ofthem, oh bro, you're not making
prayer, you're not a Muslim,because I'll be the first to say
it, they're definitely way moreuniversal than me.
They understand the Quran at alevel that I can't comprehend,
probably.

SPEAKER_01 (35:19):
It says, I'm reading this here.
Uh, Senegalese Muslims believethat hard work is the way to
heaven.
Hard work and then just working.
Just like as you said, as yousaid earlier, they would be the
ones that build the mosque andand and and and uh make the food

(35:40):
for the people after uh fastingfor Ramadan, right?

SPEAKER_04 (35:44):
Indeed.
Almost kind of like how we gettaught over here, like Elijah,
Master Far Muhammad taught usthe importance of getting
ourselves some land over here,too.
You know, but you gotta work tobe able to get the land.
When we get the land, we gottawork to be able to maintain the
land.
So, you know, there's thisconnections for uh for days.
Just uh I think from theSenegalese perspective, there
they they come off a little bitmore uh orthodox looking because

(36:08):
of the dress, you know, I kindof carry themselves and whatnot.
But they have the children.

SPEAKER_01 (36:13):
Right here, they look like Rastafarians.
Right.
Did you what do you say aboutthat?
I'm looking at something now.

SPEAKER_04 (36:23):
They look like rosters, they have dreadlocks
and you know that may be ahidden connection because the
bifol are also uh pretty uhpretty big in the in the music
industry over there.
Like the music industry probablyain't as you know the same as
big as uh ours over here.
But nine times out of ten, ifyou see uh a Senegalese person
with dreadlocks with amicrophone in front of them,

(36:45):
like either either bifall,they're they're real, real
industrious.

unknown (36:49):
Yeah.

SPEAKER_04 (36:49):
Okay, so that's how they take that that work.
That work is is is blown up intouh a different uh perspective in
a different dimension.
So now they take that same workthat this one would have done to
build the mosque, and they takethe teachings, they take the
ethics and morals, they take alltheir inner dimensions, even
some of their deep teachings,and they put it in their song
lyrics.

(37:10):
Yeah.
So not only are people listeningto some good sound and
vibrational music, they're alsolistening to some music that has
the essence of some of theseteachings encoded in it, also,
the same way as Sheikh AquaniBumba did with writing his
poetry.
Like finding a way to get themessage to people.
If people don't want to read abook, I'm gonna write a song and

(37:31):
make the song sing songgy andcatchy.
I'm gonna make the song aboutfocusing ourselves back on what
we need to do as a people, ordonating to the needy, helping
the you know, down and out,donating to shelters and
whatnot, topics like that.
It's always included in theirsongs.

SPEAKER_01 (37:47):
So can you give me an example of the song now?

SPEAKER_04 (37:53):
See we go to Legio L I D I O P He has Arbeit Zion,

(38:16):
yeah.
Zion and if not Zion, probablyum Jah Love by Lee Joke.
Because uh in that one he usesum a couple different versions
of Praise God uh in the songlyrics in the chorus.

(38:39):
So you'll hear him say, likeAlumdalilla, Praise Allah,
Praise God, Praise Ja, thingslike that throughout the song.
And he's by far straight fromSenegal, but every now and then
you'll you'll you'll catch aBible verse thrown out every now
and then, or you'll you'll catchhim big up a reggae artist every
now and then.
Every now and then he'll he'llflip from English to French to

(39:04):
Wolof all in the all in the sameexact song.
But if it if it wasn't for ShakeOff, Dubumbo already have
written poetry like that, youknow, he probably wouldn't have
had the motivation to do thesame thing in song for him.

SPEAKER_01 (39:18):
Wow.
Okay.
So now uh poems.
I think I see it here now.
I don't know, it's just gonnagive me a copyright streak.
I doubt it though.

SPEAKER_02 (39:33):
This is a Mahaibol naffi.

SPEAKER_04 (39:39):
Yeah, I have that book.
Um that's uh that's actually oneof the sides of one of the
writings from Sheikh Apnubamba.
Yeah, Mahai Bulnafi MadayhShafi, or the the useful gift
that brings healing.
Yeah.

SPEAKER_01 (39:54):
So uh I can you I I'm trying to find an example of
these poems here.

SPEAKER_04 (40:21):
S S I D A.
I see the lyrics.
Call it one of my favoritechannels in regards to the
poetry, because they'll uploadthe the Arabic for those that
can read the Arabic and theythey transliterate the Arabic on

(40:43):
screen for for those that youknow can't read the Arabic, they
can still kind of try to uh readalong and whatnot.

SPEAKER_01 (41:01):
Now with this with these poems, how do you use
these poems?
Is uh do you use it to raiseyour own vibration?
Um, do you use it just to listenor do you listen do you do you
uh use it to like help you withyour studies?
What's what's the purpose of theof uh the poems?

SPEAKER_04 (41:23):
Depending on the depending on the phone, uh I
guess you can say some aremulti-versatile, but the
majority of his are all prayerson the prophet.
But he does have some that arelike prayers of protection and
whatnot.

(41:44):
Uh shaitan, that's uh the nameof a poem, but that that phrase
means I seek the protection ofAllah against uh the accursed
Satan or the accursed shaitan.
But the way he the way he writesthe poem, it it does it comes
off poetic, it comes off singsonggy.

(42:05):
But if we were to like breakdown like word by word in each
line what each what each wordmeans with context and bring it
over into English, it shit.

SPEAKER_01 (42:16):
I think I gotta go to uh a couple of lines here in
this so besides the bifile in inthe um what'd you say mem um
Madrid or Memor not MadridMemorid?
Memoriz Mourid.

(42:37):
Morid Morid.
Besides the Morid and the Bifal,what other Sufi groups you would
you know put in the kind of likethe same category?

SPEAKER_04 (42:47):
In that part of the world, the Tijani, uh
T-I-J-A-N-I, the Tijani Sufiorder.
They're um they're big inSenegal, also, but you'll catch
the the largest portions oftheir movement a little bit
further south, from like Guinea,uh on down to Nigeria, uh not

(43:08):
much further south than that.
But they were also uh they alsotraced themselves back to I
don't know if Ahmed Tijani was aquote-unquote hey rare, but not,
but he was from Algeria, thesupposed founder of the order.
But the the guy that that orderis named after didn't really
found it per se.

(43:28):
It was founded by uh uh uhAfrican guy from Guinea, uh El
Hajj Umar El Fujal.
He went and started up underthat Sufi teacher after he took
to take his Hajj to Mecca and hecame back to West Africa with
the Sufi teachings.
So other than the Baifal, theMordadia, and the Tijani, those

(43:49):
are the main three uh I focus ononly because, you know, not to
down any others, but when I lookat them, I see people who look
like me.
You know, when I when I look atthem, I or even if I'm around, I
don't I don't feel alienated orleft out, or you know, other
than the fact that sometimessome only speak wolof.
You know, I don't I don't knowwoolof, but but other than that,

(44:11):
I don't I don't feel different.
I don't feel like I need to beany less of a person who's into
African traditional religions tobe around them just because I'm
a Muslim.
You know, I don't have to uhtuck my talismans, you know,
because Muslims do like rollover talismans.
That's that's black magic.
Like, nah, it's protection forpeople like you.

SPEAKER_01 (44:35):
Right.
So so in in Sufism, they usetalismans, you're saying.
Definitely.

SPEAKER_04 (44:46):
Almost not the same as uh the stuff in the Kabbalah,
it's just done from uh from anArabic perspective and point of
view in Quran versus you usingArabic and you used with some of
the same formulas.

SPEAKER_01 (44:57):
So so this would be uh liking to um uh Yoruba, um
not Yoruba, but uh uh occult,occult science.
Yoruba and um um, yeah, wellI'll keep saying Yoruba, so
that's the word.
So let's get keep with thatthen.

SPEAKER_04 (45:13):
Yeah, so like I mean that's a solid connection too,
because what uh what they do,you can find the same thing in
Sufism, like with the Yoruba andEther, you know, the they'll do
divination and draw the lines,one line, two lines, the one dot
and two dots in the sand todetermine the Odo and do
divination.
That's geomancy.
But that exact same thing isdone within Sufism, it's just

(45:34):
not talked about a whole lot.
It's just I don't I'm not gonnasay it's kept hush, hush.
It's just uh kept until the thedisciple reaches the level to
where they can, you know, getinto it.
So would it Yeah.
I'm sorry, go ahead.
So no, let's just say just uhbecause because if not,
sometimes some of those thingscan be a little bit too deep for

(45:55):
someone if they're stillorthodox minded.
You know, you kind of have toget, I don't want to say broken
away from the orthodox mind, butthe person would have to be
trained to be more susceptibleto understanding deeper truths
and realities than just thesurface level of orthodoxy
before you get into stuff liketalismans and whatnot.
Like the the cover of my lastbook, that was uh that's just

(46:20):
just a straight up straight uptalisman.

unknown (46:24):
That's it.

SPEAKER_04 (46:24):
It's a three by three talisman and and each of
the squares is a particularnumber.
And the way the if a person wereto use that to make a particular
talisman period, they wouldstart off with number one and
enter a code and number two,enter a code and number three,

(46:49):
number four, number five, numbersix, seven, eight, and nine.
But it's all um I don't mean todispel it all like some look at
it as straight magic.
Like if you enter certain signsand symbols and magic squares
and certain numerical orders,you can literally, you know,
imbue certain angelic forces andcreate a talisman.

(47:12):
But to simplify it, like what itwhat it is is just a harmonious
arrangement of numbers.
If I if I add all three of thoserows up, they'll all equal the
same number.
If I add them all straight upand down, they'll all equal the
same number.
And there's only one way fornumbers to be arranged in a
three by three square for themto all equal a particular
number, which is themathematical science.

(47:35):
But when a cult is infused withthat mathematical science, you
know, sometimes you know thingscan get a little deep.

SPEAKER_01 (47:42):
Now, let me ask you this
who say angelic forces don'texist?

SPEAKER_04 (47:50):
Each is on, because um, I I try to look at it a
little bit deeper than like whatit's described as over here,
because English ain't thatdescriptive.
I'm I'm figuring that out,studying Arabic nowadays,
because the the the way you canbreak down one Arabic word and
it takes a sentence to describethis Arabic word.
I don't know many English wordsyou can break down and it takes
that much to describe what thatword means in English.

(48:12):
It takes a lot more to describewhat a word means in a foreign
language than it does inEnglish, it seems.
But again, like not to dispelit, but some sometimes I think
shock value uh can be the bestteacher.
Because if you look at somebodylike Manley P.
Hall, like somebody like superoccult like him, and like the

(48:33):
secret teaching of all ages,when it gets into like
embryology and you know, the thestudy of the inner workings of
the human body and what each ofthe particular organs on the
inside of the body part does incorrelation with its religious
equivalent and like biblicalstories and whatnot.
The angels are just differentperspectives that the mind is

(48:54):
able to perceive based on howmany neural pathways that are
connected from the mindstretching its own tensile
ability.
So the angel is just an angle,it's just another perspective
from the mind to be able to seeand perceive a thing.
I know it could probably beexplained a different way from
another occult system, but I'mI'm I'm not one of the ones that

(49:17):
kind of believes in like angelswith wings flying around and
whatnot.
There's always something deeperthan what is described in the
book.

SPEAKER_01 (49:23):
Yo, you gotta break that down one more time,
brother.
Yo, yo, you gotta say that onemore time because uh I was
thinking the same thing.
The same thing, you know, likeuh the Western world makes
everything like I would sayWestern science, right?

(49:44):
Well I'd say Western world.
The Western world will pushspookism and then turn around
and say that's spookism, youknow what I'm saying?
You know, so um how did you howdo you explain that again?
Like, what's angels to you?
And the Manley P.

SPEAKER_04 (50:02):
Hall, sorry for cussing Manley P.
Hall fucked me up because if itweren't for him, I don't think I
would have gotten as deep intoSucasm as I did.
Because bumping the Manly P.
Hall a little early on thejourney, but to see him describe
like embryology or how certainbody parts uh function, and then
he overlays those of pretty mucheverything.
It's just all like prosecutionscience, but how certain body

(50:25):
parts function in correlationwith certain uh biblical or
religious stories, that the theangels were uh angles or
different viewpoints, differentperspectives that the brain is
able to achieve, uh neuralpathways that are able to uh
connect to to make connectionswithin the mind.
So now there's a new solidconnection in the brain that's

(50:47):
able to work.
You know, so for somebody that'slike, oh bro, that's spookism.
Like, I'll just, you know,somebody's deflated and you're
like, yeah, man, let's be ahomesteader.
They're nothing but your ownbrain, bro.
If you can't get it, then that'seasy.

unknown (50:59):
Right.

SPEAKER_04 (51:00):
Right.
You know, it's all the thingwhen they want to get a cult
occult with it, like it's eitherall solar, stellar, lunar, or
something to do with the humanin the human body.
So that that gets rid of all ofthe spooky stuff because it's
definitely stars, there'sdefinitely a sun, it's
definitely a moon, and it'sdefinitely a human body right

(51:20):
here.
So ain't nothing spooky aboutthat stuff.

SPEAKER_01 (51:23):
Right.
Now, how do you reach thoselevels to where you can
basically take your mind orbrain to another level to where
you could start to open updifferent pathways to see things
that the average person can't domeditation, prayer, and things
like that?

SPEAKER_04 (51:44):
Definitely.
Um, I can bounce back and sayit's definitely a lot of the
teachers from Sheikh KakuNubamba.
Um, he wrote poem The Select ofJinnan, uh, The Pathways to
Paradise.
And in a few places in it, he'llgive like some spiritual
practices, like, um, oh, you whobelieve uh it would behoove you
to uh to recite uh Bismilah orRahman and Rahim 21 times before

(52:08):
you go to bed, recitingBismillah or Man and Rahim 21
times before going to bed islike a described as a form of
spiritual protection for any uhlike evil or demons or
nightmares or things of thatnature that may come and hurt or
harm a person.
So if a person's beliefs, youknow, and stuff like that, it
will probably be described likethat.

(52:30):
But from a science of the mindperspective, it's just like, no,
before I I drift off intoconsciousness, the last thing my
mind is thinking about issomething from a higher reality,
something spiritual, somethingdeep.
So I'm not going to sleepworrying about what I'm gonna do
tomorrow, Lord, how I'm gonnafeed these kids, Lord, I gotta

(52:51):
get the oil changed in the car.
You know, I went to sleep withsomething spiritual, something
deeper.
So it not to deflate it, youknow, but it can always be
explained in a way to where theperson's like, oh, I'm just
making myself not trip.
You know, that's why I ain't hadno nightmare in a long time.
Because I try to say a littleprayer or something before I go
to sleep.
And the last thing I think of besomething, you know, spiritual

(53:13):
or something deeper than thecrap going on outside, you know.

SPEAKER_01 (53:17):
And the actual fact.
So now um I want to go into umso the hidden masterpieces of
Sufi is Islam, we're alreadygoing into that right now.
Um, can you give me an exampleof maybe so okay.
Coming from the 5% age, I don'tknow if any 5% is on right now,

(53:39):
um, but 5% is the ones that I'vebeen around, some of them.
Um uh uh it's like um anythingthat can be well that's that's
basically the science of theteachings, right?
Anything that can't be shown andproven is not reality, right?

(54:00):
So prayer isn't something thatis done and it's not a practice
in a five percent nation, right?
Prayer is like looked at likeprayer, really?
You know what I'm saying?
So can you give me examples ofof of of of the benefits of
prayer and who would you bepraying to?

SPEAKER_04 (54:25):
I was just reading this before.
Boom.
In a hadith reported by SuleimanBen Siraj, it says that I was

(54:48):
sitting with the ProphetMuhammad, peace be upon him,
when two men began to argue andcurse at each other, and the
face of one of them turned red,and the veins of his neck were
swollen from immense rage.
So the prophet said, I know of aphrase that if he were to say
that heartfeltly, his rage wouldvanish.
And that phrase is, I owe theBilahim and I sweat the Rajim,

(55:10):
or I seek refuge with Allah fromSatan the accursed.
So the prophet said this to theman, and the man was still mad.
So the man says, What does thishave to do with carrying anger?
So the prophet says, and well,since anger comes from the
shaitan, anger comes from theSatan, anger comes from your
lower self that's inflamed rightnow, you should seek refuge with

(55:33):
Allah, your higher self.
Right?
So it's it's still oriented theperson to look within.
So, like, even in thatparticular instance, the shaitan
is the person's inflamed ego orthe person's inflamed lower self
that's allowed to rise up.
So, yeah, definitely seekprotection against that.
But in that case, the Bilahimenashita regime is looked at as

(55:53):
an incantation or a prayer inIslam and in Suthism.
But it has a, you know, it haspragmatic meaning, you know.
If we don't allow it tocontinuously be looked at
through like a super religiousor orthodox lens, and we don't
kind of hide the esotericlayers, because a lot of times,
like the esoteric layers arewhat people need to make these

(56:16):
connections.
Like we need to see ourselves inthe story so we make
connections.
Like, I need to know that if Iif I embody some some of these
qualities and character traits,that makes me one who possesses
praiseworthy character, and onewho possesses praiseworthy
character in Arabic is Muhammad.
Not saying I am the ProphetMuhammad, but like it means that

(56:38):
you possess praiseworthycharacters.
So it's it's a that name is a isa it's an action verb, it's an
embodiable trait.
Yeah.
But if a person's too orthodox,you say that to them, they're
like, nah, brother, you can't dothat.
You can't say that.
Nah, you can't say that.

SPEAKER_01 (56:54):
Now, what is uh naff?

SPEAKER_04 (56:59):
That's the Arabic word for uh that the ego or uh
lower self.
So I think what we mentioned inthe last one, the um the seven
stations of the of the soul.
So the the nafs or the soul goesthrough seven successful stages,
almost like the seven uh chakrasin the eastern uh traditions and
whatnot.

(57:21):
And it in itself is still a pathof purification, like it's it's
also like a bit of Sufism hiddenwithin Islam because the we'll
just say, like, for the firstchakra or this first station of
the soul, where the nafs is,it's the soul that's inclined to
do evil.
So this person just doing wrong.
You don't know why.
At the second station, now it'sthe naps or the soul that is

(57:45):
self-reproaching.
So now it's like, why am I doingall this bullcrap, man?
Like now it's starting to checkitself.
At the third station, now it'sthe naps of the soul that's
inspired to do good.
So now it didn't check itselfenough to where it's like, all
right, bro, I'm done with allthat back there.
Now I'm gonna try to do good.
And right there is the mostimportant step because the

(58:06):
fourth chakra is the heart.
We were hitting on that earlier,right?
So sometimes that's the hardestspot to get to because you
really do have to chop off somestuff down here, you know, to be
able to rise up to the heartspace.
But at that point, the person isthe soul at peace.
And Sufism, that's what's that'swhere Islam begins.

(58:26):
So if the person's stillattached to the ego and the
lower self and they run aroundsaying they're Muslim, you can
look at him and say, Yeah, no,yeah.
I ain't gonna say it out loud,but you know, the person's carry
their actions.
But now that the person's atpeace, they'll start to act and
carry themselves differently atthe fourth, at the fifth, it's

(58:46):
the sorry the soul that ispleased with Allah, at the
sixth, the soul that Allah ispleased with, and at the seventh
is the unification.
Right?
So now you realize man and Allahare one at the seventh, you're
not in the body no more.
You're transcended, you wentbeyond.

SPEAKER_01 (59:10):
Gotcha, gotcha.

SPEAKER_04 (59:12):
So if that ego or that lower self is not purified
at those first three steps, andit's allowed to rise up, that's
that's when people start actingdevilish.
Because that, you know, likethat that Hadith was saying, the
the ego rises up, and that egorises up, it comes from Satan,
it comes from the devil, or itis the devil.
Yeah.
It's like there's white devilsand black devils, they're

(59:33):
Mexican devils and Chinesedevils and Japanese devils.

SPEAKER_01 (59:37):
Actual fact.
That's a fact.
Indeed, indeed.
So um, you know, uh, we'rerunning out of time here.
Um, this was a great build.
I want to, I wanna, man, there'sso much I want to talk to you
about, brother.
Man, uh, I want to talk aboutdevils, I want to talk about
shaitan, I want to talk aboutwhat is a law, you know.

(59:57):
I want to get in depth intotheir word because the way you
explained uh angels and how thatworks with the brain and you
know how, you know, uh uh uh youknow, exercising or um, I don't
want to say exercising, but I'mI would say uh developing

(01:00:18):
certain neural pathways in thebrain to be able to see certain
things that you weren't able tosee before, that was a great
explanation because uh, youknow, I'm I'm heavy into you
know uh uh uh anatomy andscience and things like that.
So if you could, you know, speakin a from a scientific
perspective and bridge bridgethe The gap between the two,

(01:00:41):
philosophy and science, youknow, I you know, I I I could I
can grasp that.
You know, you can definitelywait.
Indeed, indeed.
So thank you for coming outcoming out this evening.
Um, glad to have you on.
We're great, you know, we'llgreatly appreciate you coming
back on again to talk in depthabout a lot of those things

(01:01:02):
there.
Um uh if you have anything tosay, you have any uh you know
handles you would like to putout there for people to find
you, you can now.

SPEAKER_04 (01:01:11):
Um I guess it's uh camelback because the Muslims
don't piggyback off the lastthing you just say are the
camelback.
Uh the uh the occult anatomy ofman, uh short book by Manly P.
Hall probably be right up youralley, man.
Anatomy of man.
Uh the occult anatomy of man.
Describe some of those uh thosesame uh uh inner dimensions of

(01:01:34):
the human body in the way thatwe were describing the brain
from earlier.
Gotcha.
I think the the the occultanatomy of man is a snippet from
the um the um secret teaching ofall ages.
So if you got that bigger book,it's in it's in there too.
Gotcha.

SPEAKER_01 (01:01:55):
All right, thank you for coming out this evening.
I really appreciate you,brother.
And uh thank you to the chat forcoming out this evening.
Great podcast.
We uh peace, peace.
Uh uh, Sister Aquet, thank you,Sister Aquet, Rondu, peace to

(01:02:16):
you, man.
You need to every time thispodcast is on and we'll talk
about Islam.
Please come on, brother, becauseyou come with the fire too, man.
Peace, peace, peace.
And let me run this commercialbefore I'm out of here.
Peace.

SPEAKER_00 (01:02:32):
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