July 9, 2025 • 57 mins
From the streets of Long Beach to building a Moorish American village in Hawaii, Cozmo El embodies the transformative power of cultural consciousness. As we explore his remarkable journey, we discover how hip-hop legends like Public Enemy and KRS-One first planted seeds of awareness that blossomed into his lifelong dedication to Moorish Science.
What makes Cozmo's perspective particularly valuable is his steadfast commitment to unity amidst division. While many spiritual and cultural movements fracture into competing factions, he helped foster California's unique approach to Moorish identity through Temple 43—a conglomeration embracing diverse lineages rather than "body banging" between rival groups. This commitment to bridge-building extends into his current work with the United Moorish Science Temple of America and the Moorish Times newspaper.
The conversation takes a powerful turn when addressing Prophet Noble Drew Ali's teaching that "Moors are rich." Rather than interpreting this solely through material wealth, Cozmo offers a profound spiritual perspective: "Power is not what we should be seeking. What we should be seeking is alignment with the force." This philosophy guides his approach to community-building and explains why he refuses to boycott his own people who may not yet claim Moorish identity—leading to both acclaim (including formal recognition from New York's government) and criticism from purists within the movement.
Most exciting is Cozmo's revelation about creating a Moorish American village in Hawaii, with a retreat center opening this August. This project represents the practical manifestation of his philosophy—creating tangible spaces where identity, spirituality, and community converge into lived experience rather than mere theory.
Want to dive deeper into Moorish history and philosoph
Welcome to the Fit, Healthy and Happy Podcast hosted by Josh and Kyle from Colossus...
Listen on: Apple Podcasts Spotify
NYPTALKSHOW EP.1 HOSTED BY RON BROWNLMT & MIKEY FEVER
#consciousness #spirituality #meditation #love #awakening #spiritualawakening #spiritual #mindfulness #healing #energy #selflove #yoga #enlightenment #wisdom #peace #lawofattraction #inspiration #life #awareness #soul #motivation #universe #lightworker #nature #quotes #happiness #believe #higherconsciousness #art #gratitude #hiphop #rap #music #rapper #trap #beats #hiphopmusic #newmusic #producer #artist #love #dance #rapmusic #rnb #dj #art #hiphopculture #explorepage #soundcloud #spotify #rappers #freestyle #musicproducer #youtube #bhfyp #beatmaker #instagood #s #musician #follow
#newyork #nyc #newyorkcity #usa #losangeles #miami #love #brooklyn #california #manhattan #ny #fashion #london #music #atlanta #photography #hiphop #art #newjersey #florida #instagram #instagood #chicago #canada #texas #paris #travel #longisland #rap #explorepage
#healthy #fitness #healthylifestyle #healthyfood #health #food #fit #motivation #workout #lifestyle #gym #love #vegan #weightloss #foodie #fitnessmotivation #instagood #nutrition #training #foodporn #instafood #fitfam #diet #bodybuilding #yummy #healthyliving #exercise #healthyeating #wellness #delicious
#currentevents #currentaffairs #news #gk #politics #upsc #ssc #knowledge #podcast #gujarati #ias #discussion #gpsc #debate #generalknowledge #instagram #currentaffairsquiz #politicalscience #youth #gujarat #voting #ips #current #politicalcompass #mun #gov...
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:11):
all right, what's going on?
What's going on?
Peace?
This is ron brown, lmc, thepeople's fitness professional,
aka soul brother number one,reporting for duty.
We have cosmo L in the building.
Islam to the more.
Uh, thank you for coming outthis evening.
I really appreciate you.
Um, I've reached out to you andyou, we connected, and now
(00:34):
you're here.
Uh, there's some things I wantto talk to you about.
First off, let's go with.
How are you feeling thisevening?
Speaker 2 (00:44):
Well, I'm feeling great, my brother, it's evening
where you at, but it's stillnoon where we're at in the
beautiful island of Hawaii.
It's a beautiful sunny day, andso I'm just taking in the
environment and being at peace.
Speaker 1 (01:01):
That's peace, that's peace.
So I want to start off withyour history, and then we're
going to build up to where youare now.
So where did you first off?
How did you get the name Cosmo?
Speaker 2 (01:18):
So, before I begin, I want to give honors to you,
brother, for extending theinvitation and invite me on to
your show to reach your viewers.
So I want to give honors to you, brother, for extending the
invitation and invite me on toyour show to reach your viewers.
So I want to give you honorsand thanks for that.
It's important for us to beable to reach a broad spectrum
of brothers and sisters in thebusiness that we're in of Uplift
(01:40):
and Fallen Humanity.
So honors for that.
My brother, I appreciate that.
You're welcome.
Speaker 1 (01:51):
The name Cosmo actually came it came in a long
story.
All right, peace, peace, peace,all right.
(02:12):
All right, peace, peace, peace,all right.
All right, cosmo, you there.
All right, we're having someconnection issues.
We're having some connectionissues at the moment.
See, what's happening, shoutsout to everybody on the check-in
.
I just want to let everyoneknow before Cosmo comes back on.
Maybe something's going on withhis connection, I'm sure.
(02:34):
I just want to let y'all know.
Nyptalkshowcom is the website.
Nyptalkshowcom is the websitewebsite.
Nyptalkshowcom is the website.
Uh, we are going to be.
Uh, we have a gofundme there.
We have a uh, we have somemerch there that you guys can
(02:55):
check us.
Okay, hawaii is okay, I got you.
Yeah, he's in hawaii.
Let's see if the brother clicksback in.
But you know, like I was sayingbefore he comes back on, we
have NYPtalkshowcom is thewebsite.
Go on there.
We have a GoFundMe.
We have some hats and all thatkind of stuff on there you guys
(03:18):
could purchase to.
You know, support this platform, this platform.
We're going to do in-personpodcasts soon.
We're going to travel, in fact,and show some of the guests and
how they are and where theylive and the things that they do
(03:39):
real soon, and we wouldappreciate it if you support the
brand, if you support the brand, if you support the brand also
super chat, things like that.
You know we also have um, I'mwaiting for the brother to come
back on, let's see what happens.
Hold on y'all, hold on, hold on, let's see what's going on.
(04:00):
Okay, let's see what's going on.
Pardon y'all, let me make thecall.
That's one thing about NYPwe're raw, you know.
Sorry about that.
Speaker 2 (04:13):
I'm logging back on now, my brother, my phone
overheated.
Speaker 1 (04:17):
Okay, okay, all right .
Speaker 2 (04:19):
All right, I'm logging back in.
Hold on.
Speaker 1 (04:21):
All right.
Yeah, that's the thing aboutNYP.
We are raw, none cut, nothingfake over here.
You know, sometimes mishapshappen.
You know his phone overheated,as you heard.
We were on the podcast theother day with Duke of Tears and
his phone overheated as welland it went off and then it came
(04:45):
back on.
But at least I had um, at leastI had mikey to have a
conversation with.
Now I'm sitting here justrambling on, talking to y'all I
know y'all waiting for cosmo tocome back on here.
He is the man of the hour.
All right, cosmo, you're backon yes, peace and love.
Speaker 2 (05:02):
Sorry about that.
Briefly, um, but to answer yourquestion, cosmo Ill was a
hip-hop name that I chose basedon the information that I was
studying at the time and gettinginto the studies of man and his
(05:24):
relationship to the universe,and so I took the name Cosmo Ill
, and it later became a pen nameof mine as well.
You know, I figured instead ofme writing lyrics, I was writing
books, and so it was fittingthat I kept that name and then,
you know, it kind of just stuckas I.
As I created my YouTube and myFacebook under that name, people
(05:47):
began to affectionately know meas Cosmo L.
Speaker 1 (05:51):
OK, ok, so now, where did you grow up?
Are you there?
Yeah, you hear me, you hear me,you hear me Check, check, check
.
You hear me now.
Speaker 2 (06:12):
I don't know if you can hear me.
Can you hear me?
Speaker 1 (06:15):
Yes, I can hear you.
Can you hear me?
Speaker 2 (06:17):
All right.
For some reason I can't hearyou.
Speaker 1 (06:21):
OK, that's how the stream yard is.
Let's see here.
Let's see here.
Speaker 2 (06:38):
Let's see.
All right, are you speaking now?
Speaker 1 (06:40):
Yes, yes, yes, you hear me now, hmm, you hear me
now, hmm, you hear me now.
Peace, peace, peace.
Speaker 2 (06:54):
Peace, peace.
I cannot hear you, brother, Idon't know why.
Speaker 1 (06:58):
All right, so this is what we're going to do.
We're going to do this, Allright I can hear you now, I can
hear you now.
Speaker 2 (07:03):
I had to turn my car off.
Speaker 1 (07:09):
Okay, there we go.
You hear me me now so where didyou grow up?
Speaker 2 (07:11):
so I grew up in uh, I was born and raised basically
in long beach, california oh,hold on, hold up, man.
Speaker 1 (07:21):
You're the.
You're the third person from laI've ever met.
Oh wait, hold on.
Is that?
Is that la?
Is that la?
Speaker 2 (07:29):
I don't know, I mean it's technically la county, but
you know I did move from longbeach to la at around 19 years
old and then pretty much was inla most of the time after that
okay, okay, so long beach.
Speaker 1 (07:44):
How was that growing up in long beach?
The only thing I know aboutlong beach is is snoop dog yeah,
I mean, uh, long beach was avery uh interesting place.
Speaker 2 (07:56):
I went to polytechnic high school.
Of course, you know I kneweverybody who come from long
beach that has a name now, andit was it was.
(08:26):
It was interesting becausearound that time when I was
growing up, things were justkind of we putting their
carboards down on the street andbreak dancing against one
another and then things took alittle uh change when the police
outlaw break dancing on thestreet and so people start
either going into gangbangingsports or rhyming, and so I was
one of those that went intorhyming and so it was Snoop and
(08:49):
Domino and Radio and a bunch ofother MCs that came about around
that time.
So it was a good youth.
I actually got introduced toconsciousness through hip hop,
listening to stuff like PublicEnemy and KRS-One and Rakim and
so on and so forth.
(09:10):
So it was, it was where I wasborn and raised, but also
introduced to consciousness.
Speaker 1 (09:18):
Well, let me say this is interesting that you took a
completely different path, rightthat you took a completely
different path, right then.
Um, like, so you went hip-hop.
What about the gangbanging?
You know?
Uh, culture out there.
Did you ever get influenced bythat?
Did you deal with that?
Because from what I know aboutthe west coast, especially
(09:41):
california, is that a lot ofpeople are kind of like
intertwined with the gang life.
So I want to know that.
Yeah.
Speaker 2 (09:52):
I mean.
No doubt, growing up in thehood you're going to be
affiliated in one way or another, but I took my path into
consciousness at an early age.
So, around 15 years old, I chosethe path to study the path of
Islam, and I went hard in thepaint with that, and so the
(10:12):
group of brothers that I linkedup with were Muslims and Moors,
and so, even though we weren'tgangbanging per se, a lot of us
still had that background and soand now we were our own group,
and so people knew not to reallymess with you, because you
still had a crew with you.
(10:32):
It was just a conscious crew andyou know we all had ties to
different neighborhoods and sothat pretty much people knew
that we weren't with thebusiness like that.
They knew that we would.
We would go to war if we had to, but it wasn't going to be over
something that you know, over acolor, over a rag or over some
dope or anything like that, andmost of the time brothers from
(10:54):
the neighborhood respect that,and so there was, there was a
lot of respect.
Of course there were littlealtercations here and there, but
we made it through here andthere, um, but we made it
through, alhamdulillah, indeed,indeed.
Speaker 1 (11:09):
So you, you took a hold of islam at 15, and and
then?
So what was your household like?
Did you come up out of achristian?
A christian household, or whata islamic household?
Speaker 2 (11:21):
I came out of a I guess you could say it was a
christian household more, morelike spiritual Baptist.
It wasn't the go to churchevery Sunday type thing, but
when it came to spirituality andrituals, you know my family
would be involved.
My mother was very educated andso you know she had she didn't
(11:46):
just have your Bible, she hadthe Bible, the Apocrypha, the
Nag Hammadi Dictionary, variousscripture, dead Sea Scrolls and
things like that.
So we weren't just limited tothe Judeo-Christian ideology as
practiced by most of our peoplein the United States of America.
(12:07):
It was a little more broad thanthat and she was always open
and supportive of exploration ofany type of knowledge.
Speaker 1 (12:17):
OK and so.
So how did you get into Islam?
So how did you get into Islam?
You said, through hip hop.
But was there, like some, likea hub of like?
Like you know, in New York yougot the conscious community, so
to speak, where you know youcould go to 125th Street, walk
(12:37):
down a block, you could see, youknow, videos and things like
that.
Was there some kind of hub forconsciousness or Islam out there
?
Speaker 2 (12:51):
In LA.
There are more hubs In LongBeach.
There really wasn't at thattime.
You really had to seek it out.
I listened to Khalid MohammedFarrakhan and Jamil Alameen, h
Rat Brown, huey P Newton, all ofthese samples, and I got
interested and just pretty muchbegan my self-study.
(13:13):
And one day I was.
I was walking through the malland I saw this brother.
It was me and a friend of mine,you know, we were calling
ourselves cultural Muslimsbecause we were practicing the
culture but we didn't knowanything about the religion.
And so we were walking throughthe mall and I saw this brother,
his name, I'll never forget hisname.
His name was Musa AskiyaMohammed.
He was tall, he had some sizeon him and he just looked like a
(13:38):
perfect brother, you know, andhe was had on a kufi and he was
just walking so dignified.
So I went over to him and I waslike brother um, are you a
Muslim?
And he was like yes, and so Istarted asking him questions,
because it was the first MuslimI had seen in person, you know.
And uh, he told me that, hey,you know, this is how you become
a Muslim.
(13:58):
You take Shahada.
And so I was, I was with thebusiness.
I said, can I do it right now?
And he said yeah, and I tookShahada later on, hooked up with
him and he gave me some booksand stuff.
And one day I called thismasjid to get some more
information and it happened tobe a Morris brother staying
(14:18):
there and we talked for a longtime and then we met, set plans
for him to come down and build,and that's kind of how I got
introduced to Morris science.
When he came and he built backthen, you know, we had a program
.
It was like you went to thescience circle and you had to
(14:39):
memorize at least seven lessonsbefore you could officially join
.
You know, and uh, I memorizedmy lessons and uh, I sat with
the moors and eventually I justI went on ahead and proclaimed
my nationality okay, and what?
Speaker 1 (14:56):
what temple was that?
Was that back then and whatyear was that?
What year was that?
What year was that?
Speaker 2 (15:03):
So this was 1992.
I took Shahada and proclaimedmy nationality at an early age.
In fact I founded at 16 theMorris Chess Club at Long Beach
Polytechnic High School, as theonly high school Morris
organization that I know of thatwas founded.
(15:25):
So I was really into it.
The temple was temple number 43.
And it was a temple, but it wasalso what we called a science
circle back then, which was likea preliminary to the temple,
and so it was temple 43, not tobe confused with any other
(15:46):
Temple 43.
This was Temple 43 in LosAngeles at the time in 1991.
And so that's who I wasrotating with and pretty much
rotated with that temple foryears, and I'm still connected
with the, the grand chic thereoh, wow, wow.
Speaker 1 (16:05):
That's peace.
So, after you know, picking upmoorish science and things in
1992, what was the moorishcommunity, like you know, more
specifically in the statesaround that time.
Speaker 2 (16:23):
Yeah, I mean it was.
It was interesting.
I mean it was, it was, uh, theconscious community in general.
You know, there was unity butthere was always divisions.
Um, for the most part thereweren't a lot of mores.
You got to realize it wasn't um, it wasn't internet.
(16:46):
You didn't have internet backthen.
So you couldn't just go onlineand meet people and stuff.
If you wanted to learn morescience, you had to be with the
temple, you know, and youcouldn't just go online and buy
circle sevens or literature, youlike you.
You really had to go to atemple to get a nationality card
and to get this information.
So it just wasn't.
(17:06):
We've always been here but thecommunication wasn't really open
and you know, I kind of rockedwith the elders a lot more and
as other temples started poppingup, you had those divisions
this temple wanted to be the oneand that temple wanted to be
the one.
But we just kind of stayed awayfrom all of that and just
(17:30):
rotated our lessons.
We built a strong community andput in work in the community and
you know, our community wasn'treally separated.
We were Moors but we stilldealt with Panthers, we still
dealt with 5%, we still dealtwith everybody.
A lot of times when peoplewould come down, then they
(17:51):
wanted security.
They would come to the Moors.
So we ended up doing securityfor, like Kwame Ture, you know,
elaine Brown, erica Huggins,various diplomats from Africa
and Brazil.
So it was, it was there wasunity, but amongst the Moors,
(18:12):
especially between the Moorsthat were Muslim and the Moors
that really weren't, weren'tfeeling Islam or didn't
understand its place in theMoorish movement, divisions kind
of grew there.
You know there was one, onesheik I'm not going to say his
name, but he kind of startedthis thing called Shahada Moor
(18:33):
versus Temple Moor and to thisday that still resonates
throughout the community.
But in our locale we did a lotof work to bridge those gaps and
bring unity to California.
Speaker 1 (18:50):
Wow, okay, I have so many questions to ask just on
that alone, but we'll move on.
So now, 92, 93, 94, 95, fastforward.
Did you communicate with more?
Okay, so I want to talk aboutthis piece.
So me, coming from New YorkCity, I come out of Temple 54,
(19:15):
which is through Temple 21 is aconnection to Temple 21,.
Temple 34 under the C KirkmanBay faction.
If you will, I've also beeninvolved with the Emilio faction
at some point.
Now, what faction, so to speak?
(19:37):
Would you come underneath?
Speaker 2 (19:41):
So you know I have, being from California, it's a
little bit different because theoriginal circle that I came
under we had grand sheiks fromall of those bodies and there's
been a unity movement incalifornia for a long time and
so we got lessons from all thosebodies and we never, really we,
(20:05):
we didn't what we call bodybanging, we didn't body bang
like that, you know so.
So we got lessons.
You know, to this day I'm ingood standing with you know, uh,
temple number one, um, uh, I'min good standing with uh, uh,
whether you saw it, braswell Bay, ace Damu Hill, you know I'm in
good standing with BrotherTalik Hill from the E-Milli Hill
(20:28):
.
I'm in good standing with youknow A Hopkins Bay and the Moors
over there from the Jones Baycamp, the Inc.
I'm in good standing with theFederation because I've never
really.
You know, when I first startedoff demonstrating the
consciousness online and to thepublic, I never accepted a grand
(20:52):
sheet position.
I moved under the minister ofculture and so I just kind of
stayed in that lane because itwasn't.
Nobody was really worried aboutculture.
Everybody wanted to be the topone when it came to more science
.
So I wrote books on history,you know.
I made fezes, I made flags, Itried to make sure that anything
(21:14):
that was Moorish we claimed forourselves insofar as
manufacturing and pushing, andit really wasn't only until I
accepted a grand chic positionthat ones wanted to now try to
come for me.
You know, it was like theyweren't threatened as long as I
was the minister of culture.
But once I accepted a grandchic position and I had such
(21:35):
broad support from so manydifferent bodies, then certain
ones not everyone became worriedthat my influence might
overshadow theirs and they beganhating and whatnot.
So, however, I do have.
Later on I was appointed by aGrand Chic that had come through
(21:59):
this.
Later on down the line, thislater on down the line, I was
appointed to a Grand Chicposition by a Grand Chic brother
, shahid Ali Il and they wereunder the Braswell Bay body and
(22:22):
then there was obviously somesplit there with the Bailey Il
and they end up going with theBailey ill side.
So I kind of have dual lineage,so to speak, when it comes
through the ones who appointedme.
But before I accepted that mostrecent post, it was just a
universal demonstration.
You know, if you know anythingabout Temple 43, it was a
(22:42):
conglomeration of a lot ofdifferent bodies, some people
who had been to thepenitentiaries, who had come out
and kind of like you know 5%.
They came to the street andthey opened up the temple and
was just teaching the Moors andteaching the young brothers.
So we didn't really have, wedidn't have that body banging
phenomena in the early nineties,that's.
Speaker 1 (23:08):
That's interesting.
Speaker 2 (23:09):
So you think the body banging, as you say comes from
like maybe the early 2000s orWell, I'll tell you this there
was, there was a guy up northand those who know will know he
had started a temple up northand he's the one who created the
Templemore versus Shahadamorething.
(23:33):
And eventually we came intoconfrontation not a violent
confrontation, but confrontationand we end up signing a treaty
that that this brother would nolonger cause this division
because it was, you know,division in the Moorish
community.
And this person end up movingto, I believe, atlanta or
(23:54):
someplace like that and doingtheir thing out there and still
causing a lot of division andbeing very rude and foul with
the way that they do things.
So it kind of was the mid-90sto late-90s that that division
really started, but itdefinitely echoes throughout the
(24:15):
Morris movement today and it'sa sad state of affairs.
But again, we've done a lot ofwork to bridge that gap and to
bring forth the true teachingsof Prophet Noble Juweli.
And I still have the treaty tothis day, but I never pulled it
out.
But those who know and I stillhave the treaty to this day, you
know, but I never pulled it out.
(24:35):
But those who know know whothis, this Mr Ill, is who, who,
for actually now is more Shahadathan he was Temple back then,
ironically.
Speaker 1 (24:45):
Wait, say that one more time.
Speaker 2 (24:48):
The person who started the Shahada more versus
Temple, more division end upbeing more Shahada than Temple
in the very end.
So, which was an ironic thingbecause again, it still echoes
through the community today andnow this person is more Islamic
than than he was when he startedthe Temple.
(25:08):
More Shahada, more divisionswas when he started the
Templemore Shahadamore divisionsokay okay and the only reason I
don't say names is because Ijust don't want to give energy
to these individuals.
Speaker 1 (25:23):
But those who know will know okay, I don't know who
you're talking about and youknow.
You know it is what it is.
You know I'm not trying to diglike who is.
You know I'm not trying to digLike who is it.
You know what I mean.
I'm not because neither herenor here nor there, but we do
know that there is a divide, andI've never heard of Shahado
(25:44):
Moors versus Temple Moors.
I have heard of, I have heardof Renegade Moors versus Temple
Moors.
You have heard of what?
Renegade Moors versus TempleMoors.
Speaker 2 (25:57):
Yeah.
So, that's another one.
That's a, you know, it's kind ofin the same vein, but not
because you have those.
You have Moors who, since theadvent of the Internet Now, you
didn't have to necessarily gothrough a temple, you didn't
(26:18):
have to necessarily have agenealogy where you were
appointed by a grand sheik oractually learning a curriculum,
where you were just gleaningfrom online and listening to
other people.
And so you know, in essence,some people get the message
wrong, you know, and adulteratethe message with a lot of
(26:42):
different things and just notfollowing the old protocols of,
or I should say, customs andusages of how one actually
becomes a part of the temple andusages of how one actually
becomes a part of the temple and, as a result, this has caused a
lot of confusion and has harmeda lot of people, because you
have people that they buy themaffairs, they glean some
(27:04):
paperwork from somewhere andthey're selling it for thousands
of dollars to people, ruiningpeople's lives, people losing
their homes, people gettingtheir children taken by social
services so that would be whatyou might call a renegade more,
and also someone who maybe was apart of the temple but then,
(27:26):
you know, kind of ran off andjust started doing you know
their own thing without you know, having the proper genealogy,
you know, as opposed to beingappointed or something of that
nature.
So you know it's there.
But what we try to look at isthe works, you know.
(27:48):
You know the works is what'simportant.
What are you, what are youdoing and how is it impacting
the community?
And if it's impacting thecommunity in a positive way,
then maybe that was your calling, you know to do things the way
that you are doing.
But if you're impacting thecommunity in a negative way,
then that's when you know wehave an issue.
(28:10):
Then that's when you know wehave an issue.
That's where you know we lookat someone as a renegade because
it's impacting the community,at least, at least from where we
come from.
Speaker 1 (28:31):
OK, ok, so I'm just looking through my Facebook to
make sure that I say on herewhat I say on Facebook, just to
keep it authentic, real and uh,so you could address things that
I say Um, so I said that, um,so this is something.
I wanted to go more into yourhistory, but since we're here,
let's, let's, just I'll get intoit.
So I said um, uh, get into it.
(28:59):
So I said um, uh, dear moores,five percenters, hebrews, rbg,
etc.
Data and statistics uh, ieviolence.
Data and statistics ie violence, business, education, etc.
Show either the teachings don'twork or the people in these
groups don't have enough commonsense to use them to make
effective change within theso-called black community.
(29:19):
How would you answer that?
Speaker 2 (29:22):
Well, I mean, principles are perfect.
The teachings definitely work.
It's about who's employingthose teachings.
It's about who's employingthose teachings and you know,
it's about us In order tounderstand that there's, there's
(29:44):
success throughout variousstates and throughout various
local communities.
So what you have is pockets ofsuccess based on those who are
utilizing the tools properly.
The solution definitely remainsthe same, however, the unity
that people expect.
You know it's not going to belike how we were in the 60s, or
(30:04):
where everybody comes togetherunder one ideology and really it
wasn't like that then ideologyand really it wasn't like that
then.
Many people don't know that.
You know the Panther Party hadvarious factions that came
(30:25):
together and united.
So it's about us being able tounite on what works.
When you look at the Nation ofIslam, when you look at the
Moorish community, when you lookat the 5% community some of the
5% community you'll seeupliftment, you'll see food
giveaways.
You'll see, you know, fooddrives.
You'll see classes, seminars,all you know teaching of the
(30:46):
children.
So, but it's not for everyone,it's for who, it's for.
Everybody isn't going to wakeup in mass and say, hey, this is
what I agree with and because alot of the people are
benefiting from the system theway it is, and so their idea of
success is what can you give meto replace what I'm giving up?
(31:08):
I'm giving up.
And so as long as that's thelitmus test, then you're always
going to have those that aregoing to be in opposition.
You know, think about themother and father that's been to
the military and went throughcollege and school and was
successful, and now their sonwants to, doesn't want to go to
school, you know, doesn'tbelieve in the system, and so
(31:31):
they're going to be on him to tonot go that way, and it just
depends on the strength of theirinfluence.
So I think we need to judgethings.
We have to look at things inthe microcosm before we can look
at it in the macrocosm.
Find what works, be honest withourselves and import and export
what works to the differentareas that need it.
(31:53):
Each environment is going toneed something different, so we
kind of have to really beanalytical about what we call
success.
But when you look at theInternet, which has been able to
bring the Moorish movementtogether, because it was divided
, I wouldn't have been able toreally know Moorish movement
(32:13):
together because it was divided,I wouldn't have been able to
really know Moors in New York orWashington unless I traveled
there.
So who's using that to reachacross borders and to create a
greater unity?
And what I always say, the unityisn't going to come in ideology
, it's going to come in unity ofaction based on the needs and
unity of purpose.
(32:35):
So you know, we should be ableto put aside our ideological
differences to realize that, hey, we all need our own hospitals,
we all need our own businesses,we all need our own educational
institutions and beprofessional enough, as
professional as we are when wego work for the European with
each other, and we'll havesuccess.
We get to arguing with eachother and doing all these things
(32:59):
.
But take a hospital and mymother was in the nursing
industry for about 40 yearsNobody in the hospital likes one
another, like they all haveissues.
You got the Filipinos over here, you got the brothers and
sisters over here, you got theEuropeans over here, but yet
they all maintain a level ofprofessionalism to keep that
(33:19):
hospital running and to keepthose patients getting taken
care of.
So that's all we need is tomaintain a level of
professionalism for the thingsthat we need as a whole and we
can see we might be able to seegreater impact on a broader
scale.
Speaker 1 (33:39):
Check, check, all right, all right.
Now I'm going to mentionsomething else I said that
probably got more angry online.
It put it in context before Ieven say it.
The reason why I said this isbecause of prophet nobu joe ali
saying more as you are rich,right, this is, this is.
(34:00):
This is what he said, right.
So can you?
Can you quote what he saidexactly?
Speaker 2 (34:06):
yes, so obvious.
The obvious answer is going tobe that riches don't always
relate to finance.
You know, wisdom is better thansilver and gold, and so rich
and knowledge, wisdom andunderstanding is one layer of
(34:28):
that meaning.
And then, once we tap into thatknowledge, wisdom and
understanding and we reallyunderstand what we're doing, we
should be able to alchemize thatspirituality into financial
independence as well.
Prophet Noble Juwali said theproblems in life are social and
(34:50):
economic and, in a more profoundsense, moral and spiritual.
So, uh, the richness is, is inthe.
In the there's a lesson thatsays uh, allah pointed to
everyone a portion ofunderstanding which seemeth good
unto himself, and it refers tothese as treasures.
So when it talks abouttreasures, treasures.
(35:17):
So when it talks abouttreasures and rich, then this is
one of the layers that it'stalking about.
The other aspect that it'stalking about is so-called black
people are the greatestresource of the world.
We're rich, we have the talent,we have the resources, we have
the know-how, the talent, wehave the resources, we have the
know-how, we're the one that areinventing the inventions that
make America great, likestreetlights, cell phones, heart
(35:39):
surgery, all these things.
The problem is because we'vebeen denationalized and because
we don't have a nationalconsciousness.
We do the inventing and getpaid pennies, and they own the
patents.
Speaker 1 (35:52):
Right.
So this is why I don't mean tocut you up.
You go ahead, go ahead, goahead, go ahead brother so this
is what.
So just, I just wanted you tobreak that down because, with
that being said, I say, becauseI know this, I know this, I know
this, I say mores you lack I'mtalking about the moreish
(36:18):
community you lack power andinfluence.
Because I am disappointed,right, because we are so rich
and we know that we are rich, weknow we're rich.
The blind, deaf and dumb, theydon't know that they are rich,
(36:41):
but we do, we do, but we lackpower and influence.
And I just don't understand it.
So what would you say to that?
Speaker 2 (36:55):
just don't understand it.
So what would you say to that?
Well, number one, power is anillusion.
You know, power is a manifestuh forces, the will of our line
is omnipotent.
Um, there's a power in the wind, a power in the waves, a power
in the lightning stroke, a powerin the human arm.
The ethers cause these powersto be in thought of elohim.
Man and other thinking thingsdirect the force, and when it's
done its work, the power is nomore.
(37:15):
So power is a manifest.
That's something that you exert, and as long as you're not
exerting it, it's gone.
So power is not the thing thatwe really should be seeking.
What we should be seeking is tobe in alignment with the force,
and as long as we're inalignment with the force, then
(37:37):
power is at our fingertips.
Again, we can't look at it inthe broad spectrum, because
there's so many microorganismsthat make up the organization,
and within some of thesemicroorganisms they are able to
manifest power, they are able tomanifest influence.
(37:58):
The influence is there, whetherwe know it or not.
It just depends on what we'relooking for.
For example, what influencedall of these people to put Moors
in their movies, whether it besubliminally or whether it be
overtly.
What influenced the people tostart putting more in their
(38:20):
music?
I mean even Will Smith comingout of retirement talking about
more in his music.
So I mean, if that's notinfluence, I don't know what is.
We have the influence.
Everybody wants to beassociated.
The problem comes in when youhave the dirty ones out there
and what we call.
You know the so-calledrenegades that are doing can't
(38:50):
really put their throw their hatin all the way, because they
know the negative feedback thatthey're ability to demonstrate
power.
It's not like they're notopposed by one who has the
(39:21):
greatest power right now withtheir FBI, their CIA.
They have fouls on Noah Juwaliin the FBI.
They have fouls on the PantherParty.
They have fouls on MartinLuther King.
They have fouls on ElijahMuhammad El-Hajj, malik
El-Shabazz and if you studyCOINTELPRO, you'll see that they
actually develop programs tomalign and destroy these
(39:45):
organizations.
So if the organizations didn'thave the ability to exert power,
then these organizations wouldnot need to do anything to
destroy and malign them.
So it's just a way of lookingat it.
How do we want that power to beexpressed?
(40:08):
Some people look at power asbeing able to gather a thousand
people together to be able tomobilize.
Some people look atmobilization as power, but in
order to mobilize, you usuallyhave a few that are organizing,
and so organization is the realpower.
We're still here, despite allof the maligning, despite all of
(40:32):
the destroying, despite all ofthe negative news, despite
everything.
Speaker 1 (40:48):
There are good, positive more standing up right,
who are not only gettingrecognition inside their
community but outside theircommunity from other communities
and even government.
Ok, great answer, great answer,thorough answer, thorough,
thorough, thorough.
So now to fast.
So we, we spoke about your lifein la and how the body, how
your, your um, temple 43 is likea conglomeration of, or, I
(41:09):
would say, inspired by,different factions, if, if you
will.
So how, how do you, how do, howdoes this temple um, uh, get
along, get along with people inthe movement?
Is it easy to get along withpeople in the movement, or or or
?
Of course there's some ups anddowns and some some conflict.
(41:31):
You know uh, uh, conflict, youknow at times, I'm sure, but but
overall, would you say, temple43, you guys get along with
everyone.
Speaker 2 (41:43):
Well, the culmination of of Temple 43, which is is I
won't.
It's not an operation the wayit was back then.
Most of the people in thattemple are very old and the
youngsters kind of, even thoughkeeping connection moved out to
stimulate unity withinCalifornia.
And so an outgrowth of Temple43 is the Khalifa Council, and
(42:09):
the Khalifa Council isrepresentation from the various
bodies that have come toCalifornia to set up shop, so to
speak, and through the KhalifaCouncil we handle the business
of California and haverepresentatives from any body of
Moors that would like toparticipate in that.
Another outgrowth of that isthe United Moorish Science
(42:33):
Temple of America, which is nota temple per se but more like a
council of temples, where wehave representation in New York,
Hawaii, Oakland, Los Angeles,Arizona, Hagerstown, Baltimore,
and so the unity movement wasthe outgrowth of that temple's
(42:57):
initial demonstration and thatstands working today.
And as far as how we get alongwith other temples and other
groups, when I was in New Yorknot too long ago I toured
temples out there.
I went to the AssistantNational Grand Sheik of the Inc
(43:18):
A Hopkins Bay Temple and wasreceived very well.
I was able to speak to theMoors there and bring a message
of unity.
I went to Temple 11-1 inPhiladelphia, which is a
Federation temple and isassociated with the
inspirational sellers anddistributors.
(43:39):
Who has picked up the paper?
Speaker 1 (44:00):
So again, we don't Sorry the regional grand
governor.
Yeah, in Syracuse.
What's his?
Speaker 2 (44:07):
name Syracuse, new York, of the Federation Temples
and so we don't have a problemwith other other temples.
Um, there are some who I don'treally even consider themselves
temples.
I don't think they considerthemselves temples.
But there are more internetmores who have followings and
(44:29):
you know that have issue withmyself.
You know, just based on pasthistories.
But those are few and far inbetween.
For the most part, we're allgood with the temples.
There are some temples who liketo go around and try to steal
(44:50):
membership, you know, and saythis temple's bad and that
temple's bad, come join thistemple, we'll give you a charter
, so on and so forth, but that'sthe minority.
The major bodies all know CosmoIll, they all know our temples,
what we represent, and one ofthe elders in Los Angeles named
(45:11):
Sister Janelle English-Eal Godrest her soul appointed me
California representative of theMorris Unity Summit, and Morris
Unity Summit brings templesfrom all over together and I met
a lot of Morris when I was outin North Carolina back around
2014 and have forged a lot ofthose relationships and have
(45:34):
stayed in touch.
So, like I said, there's only aminute few of people that I
probably wouldn't deal with orrecommend dealing with just
based on their character, butfor the most part the message of
unity is received well from ourbody and across the United
(45:54):
States of America.
Speaker 1 (45:56):
That's peace.
Now you received an award and Iwant to talk about that award.
I want to talk about that awardbecause when I saw I saw you
with that award online, I sawsomeone complaining about it or
something like that.
I'm like looking and I sayswhat's wrong with the award?
(46:20):
I don't see what's wrong withthe award and you know, I would
like for you to talk about that,that award you received and you
know, I would like for you totalk about that that award you
received, yes.
Speaker 2 (46:31):
So basically and this is again where I'm not going to
mention names, but you havethis one individual who I used
to have dealings with in thepast and I kind of backed up off
of them based on theircharacter, because this is
important to understand when you, when you're a Grand Chic, an
officer or even a member, it'sexpected of you to have nobility
, to have high character.
(46:52):
That means in your words, yourspeech, your actions and deeds.
So this is not something thatwe take lightly in the Moorish
American community.
I can't put on this fez andthen curse people out, you know,
and disrespect women ordisrespect other Moors and
disrespect other brothers,because we have covenants, so we
have to remain civilized withone another.
(47:13):
And when I saw that thischaracter, this individual, was
not willing to hold thosecovenants, I backed up.
And ever since then they'vekind of had it out for me and so
you know, they've been spurned,so to speak, you know.
And so this is the individualthat that made a video trying to
(47:36):
downgrade or complain about theawards, calling it a black
award.
Speaker 1 (47:40):
Now, there's no such thing as a black award in the
world, I see a comment sayingthat right now, yeah, it's a
black award.
When the world, I see, I see acomment saying that right now
yeah, yeah, it's a black awardwhen he should be dealing with
moorish nationality andbirthrights, not black bs, all
right so.
Speaker 2 (47:55):
So now let's deal with it.
Number one there's no suchthing as a black award.
But what you have these guysthey do is they spend these
narratives just to to keep thecontroversy going, because
that's what most of theirviewers like, and to try to
downplay somebody else.
You know so it was.
The name of the organizationwas a non-profit, known as young
, gifted and black.
(48:16):
True, indeed, but what theyhave is an annual
entrepreneurial award every year, which basically gives credit
to the heroes of those peoplethat aren't put out in the news
and the work that they do fortheir community.
So, yes, the name of theorganization is Young, gifted
(48:36):
and Black, and many of thepeople in there may consider
themselves black.
But the first thing we have tounderstand, when we look at our
divine constitution and bylawsAct 6, and when we look at our
divine constitution and bylawsAct 6, it tells us that we are
teaching our people theirnationality, that they may know
that they are part and parcel ofthis government, know that they
are not Negroes, colored folks,black people or Ethiopians.
(48:57):
Our bloodline doesn't changebecause we proclaim our
nationality.
We're not something differentnow.
Those are still our people andwe're duty-bound to teach them
Now in the comment it saidshould be dealing with Moorish
nationality.
Well, guess what?
I was the keynote speaker atthat event and that's exactly
(49:18):
what I did.
I spoke about Moorish historyand I spoke about Moorish
nationality to the people thatwe're duty-bound to teach
according to Act VI.
I also had a table there whereI sold various books and jewelry
, and so I had a lot ofheartfelt conversations with
people at my table and after Ispoke about Moorish nationality
and identity, which is thereason why I accepted the award
(49:40):
because, number one, I'm notafraid of my people.
If my brother or sister has abusiness over here and it says
black owned on it, I'm not goingto boycott it because it says
black owned on it.
That's my bloodline.
I'm going to spend my moneywith them before I spend it with
somebody else.
And what's ironic is, thesesame people will go out and put
Europeans and all kinds ofpeople as references on their
(50:07):
videos and whatnot, and they'llquote Black history scholars
like Ivan Van Sertema, george GM, james, ja Rogers All of these
people wrote about our historyand they all use the word Black.
So it's really just ludicrousto think that I wouldn't accept
(50:28):
an award and accept a keynotespeaker position to teach and do
what I do from those who areoutside of the Morris community,
when those are, when that's theself-same community, I'm duty
bound to reach.
On top of that, it wasn't justan entrepreneurial award, but it
was also an award for work inthe Morris community and along
(50:51):
with that award I received aproclamation from the House of
Representatives of the state ofNew York.
I received a resolution fromthe Senate of New York and also
received a citation from themayor's office, and when you
read these, they don't sayanything about Black.
They all talk about my historyas a Moor and what I've done for
(51:12):
the Moorish community and thecommunity that I represent.
I'm one of the only Moors Iknow that have a proclamation
from the House ofRepresentatives and a resolution
from the Senate.
Most of those proclamationsthat are out there come from the
city that you see floatingaround.
So there's a very historicaltime and thing that was done.
(51:36):
But because we have these hatersout there anytime you achieve
something, and especially if itputs them in a bad light because
they've been hating on you allthis time, and now you're
receiving all these accolades,it's only natural that they're
going to try to find some way tomake it appear that one is
going back on their principles.
But anybody who knows Cosmo Illknows what I represent and the
(52:00):
speech is on my Instagram.
The speech I gave is on myFacebook.
There's a copy of theproclamation that is on my
Facebook, so if anybody reallywanted to know the truth, it's
there.
But the sheep know the sound oftheir shepherd's voice, and so
these ones who are putting thehate out there, they're going to
attract people that want tohate and people that are going
(52:23):
to mimic them, and I don'treally pay them too much
attention, because any logicalminded person would know there's
no such thing as a black award.
And if you're giving your money,paying bills to the European,
you're putting gas in your carfrom the Arabs, you know you're
dealing with everybody else, butyou're going to boycott your
own people because you feelsuperior to them, because you
(52:45):
have a knowledge that they don'thave.
Well, how are they going to getit if you're never around them?
And the last thing I want topoint out there's a chapter in
the Holy Koran, circle 7, whereJesus was sitting with the
thieves and the courtesans, andthe people came up to him and
they said oh, master of the wise, you know the public is going
(53:07):
to shun you, as they shun andask this is an evil day for you?
And his response is a wise mannever censors himself for the
sake of reputation and fame.
So I'm not going to censormyself for the sake of
reputation or fame.
I'm going to do what the smallstill voice tells me to do, and
so far, allah has guided me toachieve things that many mores
(53:31):
have not.
And many mores have achievedmany things, but I've achieved
things as well, and some candownplay it if they wish, but
history will tell the tale andwe'll see who was the truthful
and who was the liar.
Speaker 1 (53:50):
Hey, you know what?
We're going to end it rightthere.
We're going to end it rightthere.
Thank you for coming out thisevening.
I really appreciate you, CosmoL.
There's so many other things Iwould like to ask you.
Hopefully you will come back upand build with the family again
(54:12):
.
If you have any closingstatements, we have six minutes.
Speaker 2 (54:18):
Most definitely.
I'll definitely be back, mybrother.
Again, I appreciate youallowing me to use your platform
to reach your viewers.
I am an author.
I've been writing books onMorse history for decades now,
and you can find my books atamazoncom under Cosmo
L-C-O-Z-M-O-E-L.
I have various books, rangingfrom books on language, history,
(54:42):
morse history, culture, Islamicsciences.
You can also, if you want toknow more about the United
Moorish Science Temple ofAmerica, you can go to
prophetnoblejuwaleeorg.
You can see it on the screenright in front of you.
All of our officers' bios areup there, so we're very
transparent.
We produce a quarterlynewspaper known as the Moorish
(55:04):
Times, and so if you'reinterested in selling,
distributing or subscribing tothe Morris Times, you can also
find it there under services andproducts.
So yeah, my brother, again muchgratitude.
I'll also be on the MorrisMondays this coming Monday.
I'll be on the Morris Mondaysfor that do the Bay show and, uh
(55:29):
, talking with him on nationalconsciousness and practical
solutions.
National consciousness,identity and practical solutions
.
You know, one of the things I'mdoing out here in Hawaii is
we're building a Morris Americanvillage.
And um, we've been working onthat for a couple of years now,
and this August, uh uh, theretreat aspect of the village
(55:49):
will finally be opening.
So those who want moreinformation on that, just check
my wall on Instagram.
On Facebook, dm me or inbox meand I'll send you some more
information.
Speaker 1 (56:02):
Indeed.
On that note, thank you guysfor coming out and checking out
the show.
We really appreciate you.
Nyp talk show Remember, we justcame out with a Web site.
We have a lot of things we needto change on the Web site, so,
but at least it's a professionalWeb site.
You get to see what we'retrying to do.
This is basically a mediacompany.
(56:22):
It's just not a podcast, it's amedia company.
Media company it's just not apodcast, it's a media company.
So, on that note, thank y'allfor coming out and we are out of
here.
Peace, islam.
all right, what's going on?
What's going on?
Peace?
This is ron brown, lmc, thepeople's fitness professional,
aka soul brother number one,reporting for duty.
We have cosmo L in the building.
Islam to the more.
Uh, thank you for coming outthis evening.
I really appreciate you.
Um, I've reached out to you andyou, we connected, and now
(00:34):
you're here.
Uh, there's some things I wantto talk to you about.
First off, let's go with.
How are you feeling thisevening?
Speaker 2 (00:44):
Well, I'm feeling great, my brother, it's evening
where you at, but it's stillnoon where we're at in the
beautiful island of Hawaii.
It's a beautiful sunny day, andso I'm just taking in the
environment and being at peace.
Speaker 1 (01:01):
That's peace, that's peace.
So I want to start off withyour history, and then we're
going to build up to where youare now.
So where did you first off?
How did you get the name Cosmo?
Speaker 2 (01:18):
So, before I begin, I want to give honors to you,
brother, for extending theinvitation and invite me on to
your show to reach your viewers.
So I want to give honors to you, brother, for extending the
invitation and invite me on toyour show to reach your viewers.
So I want to give you honorsand thanks for that.
It's important for us to beable to reach a broad spectrum
of brothers and sisters in thebusiness that we're in of Uplift
(01:40):
and Fallen Humanity.
So honors for that.
My brother, I appreciate that.
You're welcome.
Speaker 1 (01:51):
The name Cosmo actually came it came in a long
story.
All right, peace, peace, peace,all right.
(02:12):
All right, peace, peace, peace,all right.
All right, cosmo, you there.
All right, we're having someconnection issues.
We're having some connectionissues at the moment.
See, what's happening, shoutsout to everybody on the check-in
.
I just want to let everyoneknow before Cosmo comes back on.
Maybe something's going on withhis connection, I'm sure.
(02:34):
I just want to let y'all know.
Nyptalkshowcom is the website.
Nyptalkshowcom is the websitewebsite.
Nyptalkshowcom is the website.
Uh, we are going to be.
Uh, we have a gofundme there.
We have a uh, we have somemerch there that you guys can
(02:55):
check us.
Okay, hawaii is okay, I got you.
Yeah, he's in hawaii.
Let's see if the brother clicksback in.
But you know, like I was sayingbefore he comes back on, we
have NYPtalkshowcom is thewebsite.
Go on there.
We have a GoFundMe.
We have some hats and all thatkind of stuff on there you guys
(03:18):
could purchase to.
You know, support this platform, this platform.
We're going to do in-personpodcasts soon.
We're going to travel, in fact,and show some of the guests and
how they are and where theylive and the things that they do
(03:39):
real soon, and we wouldappreciate it if you support the
brand, if you support the brand, if you support the brand also
super chat, things like that.
You know we also have um, I'mwaiting for the brother to come
back on, let's see what happens.
Hold on y'all, hold on, hold on, let's see what's going on.
(04:00):
Okay, let's see what's going on.
Pardon y'all, let me make thecall.
That's one thing about NYPwe're raw, you know.
Sorry about that.
Speaker 2 (04:13):
I'm logging back on now, my brother, my phone
overheated.
Speaker 1 (04:17):
Okay, okay, all right .
Speaker 2 (04:19):
All right, I'm logging back in.
Hold on.
Speaker 1 (04:21):
All right.
Yeah, that's the thing aboutNYP.
We are raw, none cut, nothingfake over here.
You know, sometimes mishapshappen.
You know his phone overheated,as you heard.
We were on the podcast theother day with Duke of Tears and
his phone overheated as welland it went off and then it came
(04:45):
back on.
But at least I had um, at leastI had mikey to have a
conversation with.
Now I'm sitting here justrambling on, talking to y'all I
know y'all waiting for cosmo tocome back on here.
He is the man of the hour.
All right, cosmo, you're backon yes, peace and love.
Speaker 2 (05:02):
Sorry about that.
Briefly, um, but to answer yourquestion, cosmo Ill was a
hip-hop name that I chose basedon the information that I was
studying at the time and gettinginto the studies of man and his
(05:24):
relationship to the universe,and so I took the name Cosmo Ill
, and it later became a pen nameof mine as well.
You know, I figured instead ofme writing lyrics, I was writing
books, and so it was fittingthat I kept that name and then,
you know, it kind of just stuckas I.
As I created my YouTube and myFacebook under that name, people
(05:47):
began to affectionately know meas Cosmo L.
Speaker 1 (05:51):
OK, ok, so now, where did you grow up?
Are you there?
Yeah, you hear me, you hear me,you hear me Check, check, check
.
You hear me now.
Speaker 2 (06:12):
I don't know if you can hear me.
Can you hear me?
Speaker 1 (06:15):
Yes, I can hear you.
Can you hear me?
Speaker 2 (06:17):
All right.
For some reason I can't hearyou.
Speaker 1 (06:21):
OK, that's how the stream yard is.
Let's see here.
Let's see here.
Speaker 2 (06:38):
Let's see.
All right, are you speaking now?
Speaker 1 (06:40):
Yes, yes, yes, you hear me now, hmm, you hear me
now, hmm, you hear me now.
Peace, peace, peace.
Speaker 2 (06:54):
Peace, peace.
I cannot hear you, brother, Idon't know why.
Speaker 1 (06:58):
All right, so this is what we're going to do.
We're going to do this, Allright I can hear you now, I can
hear you now.
Speaker 2 (07:03):
I had to turn my car off.
Speaker 1 (07:09):
Okay, there we go.
You hear me me now so where didyou grow up?
Speaker 2 (07:11):
so I grew up in uh, I was born and raised basically
in long beach, california oh,hold on, hold up, man.
Speaker 1 (07:21):
You're the.
You're the third person from laI've ever met.
Oh wait, hold on.
Is that?
Is that la?
Is that la?
Speaker 2 (07:29):
I don't know, I mean it's technically la county, but
you know I did move from longbeach to la at around 19 years
old and then pretty much was inla most of the time after that
okay, okay, so long beach.
Speaker 1 (07:44):
How was that growing up in long beach?
The only thing I know aboutlong beach is is snoop dog yeah,
I mean, uh, long beach was avery uh interesting place.
Speaker 2 (07:56):
I went to polytechnic high school.
Of course, you know I kneweverybody who come from long
beach that has a name now, andit was it was.
(08:26):
It was interesting becausearound that time when I was
growing up, things were justkind of we putting their
carboards down on the street andbreak dancing against one
another and then things took alittle uh change when the police
outlaw break dancing on thestreet and so people start
either going into gangbangingsports or rhyming, and so I was
one of those that went intorhyming and so it was Snoop and
(08:49):
Domino and Radio and a bunch ofother MCs that came about around
that time.
So it was a good youth.
I actually got introduced toconsciousness through hip hop,
listening to stuff like PublicEnemy and KRS-One and Rakim and
so on and so forth.
(09:10):
So it was, it was where I wasborn and raised, but also
introduced to consciousness.
Speaker 1 (09:18):
Well, let me say this is interesting that you took a
completely different path, rightthat you took a completely
different path, right then.
Um, like, so you went hip-hop.
What about the gangbanging?
You know?
Uh, culture out there.
Did you ever get influenced bythat?
Did you deal with that?
Because from what I know aboutthe west coast, especially
(09:41):
california, is that a lot ofpeople are kind of like
intertwined with the gang life.
So I want to know that.
Yeah.
Speaker 2 (09:52):
I mean.
No doubt, growing up in thehood you're going to be
affiliated in one way or another, but I took my path into
consciousness at an early age.
So, around 15 years old, I chosethe path to study the path of
Islam, and I went hard in thepaint with that, and so the
(10:12):
group of brothers that I linkedup with were Muslims and Moors,
and so, even though we weren'tgangbanging per se, a lot of us
still had that background and soand now we were our own group,
and so people knew not to reallymess with you, because you
still had a crew with you.
(10:32):
It was just a conscious crew andyou know we all had ties to
different neighborhoods and sothat pretty much people knew
that we weren't with thebusiness like that.
They knew that we would.
We would go to war if we had to, but it wasn't going to be over
something that you know, over acolor, over a rag or over some
dope or anything like that, andmost of the time brothers from
(10:54):
the neighborhood respect that,and so there was, there was a
lot of respect.
Of course there were littlealtercations here and there, but
we made it through here andthere, um, but we made it
through, alhamdulillah, indeed,indeed.
Speaker 1 (11:09):
So you, you took a hold of islam at 15, and and
then?
So what was your household like?
Did you come up out of achristian?
A christian household, or whata islamic household?
Speaker 2 (11:21):
I came out of a I guess you could say it was a
christian household more, morelike spiritual Baptist.
It wasn't the go to churchevery Sunday type thing, but
when it came to spirituality andrituals, you know my family
would be involved.
My mother was very educated andso you know she had she didn't
(11:46):
just have your Bible, she hadthe Bible, the Apocrypha, the
Nag Hammadi Dictionary, variousscripture, dead Sea Scrolls and
things like that.
So we weren't just limited tothe Judeo-Christian ideology as
practiced by most of our peoplein the United States of America.
(12:07):
It was a little more broad thanthat and she was always open
and supportive of exploration ofany type of knowledge.
Speaker 1 (12:17):
OK and so.
So how did you get into Islam?
So how did you get into Islam?
You said, through hip hop.
But was there, like some, likea hub of like?
Like you know, in New York yougot the conscious community, so
to speak, where you know youcould go to 125th Street, walk
(12:37):
down a block, you could see, youknow, videos and things like
that.
Was there some kind of hub forconsciousness or Islam out there
?
Speaker 2 (12:51):
In LA.
There are more hubs In LongBeach.
There really wasn't at thattime.
You really had to seek it out.
I listened to Khalid MohammedFarrakhan and Jamil Alameen, h
Rat Brown, huey P Newton, all ofthese samples, and I got
interested and just pretty muchbegan my self-study.
(13:13):
And one day I was.
I was walking through the malland I saw this brother.
It was me and a friend of mine,you know, we were calling
ourselves cultural Muslimsbecause we were practicing the
culture but we didn't knowanything about the religion.
And so we were walking throughthe mall and I saw this brother,
his name, I'll never forget hisname.
His name was Musa AskiyaMohammed.
He was tall, he had some sizeon him and he just looked like a
(13:38):
perfect brother, you know, andhe was had on a kufi and he was
just walking so dignified.
So I went over to him and I waslike brother um, are you a
Muslim?
And he was like yes, and so Istarted asking him questions,
because it was the first MuslimI had seen in person, you know.
And uh, he told me that, hey,you know, this is how you become
a Muslim.
(13:58):
You take Shahada.
And so I was, I was with thebusiness.
I said, can I do it right now?
And he said yeah, and I tookShahada later on, hooked up with
him and he gave me some booksand stuff.
And one day I called thismasjid to get some more
information and it happened tobe a Morris brother staying
(14:18):
there and we talked for a longtime and then we met, set plans
for him to come down and build,and that's kind of how I got
introduced to Morris science.
When he came and he built backthen, you know, we had a program
.
It was like you went to thescience circle and you had to
(14:39):
memorize at least seven lessonsbefore you could officially join
.
You know, and uh, I memorizedmy lessons and uh, I sat with
the moors and eventually I justI went on ahead and proclaimed
my nationality okay, and what?
Speaker 1 (14:56):
what temple was that?
Was that back then and whatyear was that?
What year was that?
What year was that?
Speaker 2 (15:03):
So this was 1992.
I took Shahada and proclaimedmy nationality at an early age.
In fact I founded at 16 theMorris Chess Club at Long Beach
Polytechnic High School, as theonly high school Morris
organization that I know of thatwas founded.
(15:25):
So I was really into it.
The temple was temple number 43.
And it was a temple, but it wasalso what we called a science
circle back then, which was likea preliminary to the temple,
and so it was temple 43, not tobe confused with any other
(15:46):
Temple 43.
This was Temple 43 in LosAngeles at the time in 1991.
And so that's who I wasrotating with and pretty much
rotated with that temple foryears, and I'm still connected
with the, the grand chic thereoh, wow, wow.
Speaker 1 (16:05):
That's peace.
So, after you know, picking upmoorish science and things in
1992, what was the moorishcommunity, like you know, more
specifically in the statesaround that time.
Speaker 2 (16:23):
Yeah, I mean it was.
It was interesting.
I mean it was, it was, uh, theconscious community in general.
You know, there was unity butthere was always divisions.
Um, for the most part thereweren't a lot of mores.
You got to realize it wasn't um, it wasn't internet.
(16:46):
You didn't have internet backthen.
So you couldn't just go onlineand meet people and stuff.
If you wanted to learn morescience, you had to be with the
temple, you know, and youcouldn't just go online and buy
circle sevens or literature, youlike you.
You really had to go to atemple to get a nationality card
and to get this information.
So it just wasn't.
(17:06):
We've always been here but thecommunication wasn't really open
and you know, I kind of rockedwith the elders a lot more and
as other temples started poppingup, you had those divisions
this temple wanted to be the oneand that temple wanted to be
the one.
But we just kind of stayed awayfrom all of that and just
(17:30):
rotated our lessons.
We built a strong community andput in work in the community and
you know, our community wasn'treally separated.
We were Moors but we stilldealt with Panthers, we still
dealt with 5%, we still dealtwith everybody.
A lot of times when peoplewould come down, then they
(17:51):
wanted security.
They would come to the Moors.
So we ended up doing securityfor, like Kwame Ture, you know,
elaine Brown, erica Huggins,various diplomats from Africa
and Brazil.
So it was, it was there wasunity, but amongst the Moors,
(18:12):
especially between the Moorsthat were Muslim and the Moors
that really weren't, weren'tfeeling Islam or didn't
understand its place in theMoorish movement, divisions kind
of grew there.
You know there was one, onesheik I'm not going to say his
name, but he kind of startedthis thing called Shahada Moor
(18:33):
versus Temple Moor and to thisday that still resonates
throughout the community.
But in our locale we did a lotof work to bridge those gaps and
bring unity to California.
Speaker 1 (18:50):
Wow, okay, I have so many questions to ask just on
that alone, but we'll move on.
So now, 92, 93, 94, 95, fastforward.
Did you communicate with more?
Okay, so I want to talk aboutthis piece.
So me, coming from New YorkCity, I come out of Temple 54,
(19:15):
which is through Temple 21 is aconnection to Temple 21,.
Temple 34 under the C KirkmanBay faction.
If you will, I've also beeninvolved with the Emilio faction
at some point.
Now, what faction, so to speak?
(19:37):
Would you come underneath?
Speaker 2 (19:41):
So you know I have, being from California, it's a
little bit different because theoriginal circle that I came
under we had grand sheiks fromall of those bodies and there's
been a unity movement incalifornia for a long time and
so we got lessons from all thosebodies and we never, really we,
(20:05):
we didn't what we call bodybanging, we didn't body bang
like that, you know so.
So we got lessons.
You know, to this day I'm ingood standing with you know, uh,
temple number one, um, uh, I'min good standing with uh, uh,
whether you saw it, braswell Bay, ace Damu Hill, you know I'm in
good standing with BrotherTalik Hill from the E-Milli Hill
(20:28):
.
I'm in good standing with youknow A Hopkins Bay and the Moors
over there from the Jones Baycamp, the Inc.
I'm in good standing with theFederation because I've never
really.
You know, when I first startedoff demonstrating the
consciousness online and to thepublic, I never accepted a grand
(20:52):
sheet position.
I moved under the minister ofculture and so I just kind of
stayed in that lane because itwasn't.
Nobody was really worried aboutculture.
Everybody wanted to be the topone when it came to more science
.
So I wrote books on history,you know.
I made fezes, I made flags, Itried to make sure that anything
(21:14):
that was Moorish we claimed forourselves insofar as
manufacturing and pushing, andit really wasn't only until I
accepted a grand chic positionthat ones wanted to now try to
come for me.
You know, it was like theyweren't threatened as long as I
was the minister of culture.
But once I accepted a grandchic position and I had such
(21:35):
broad support from so manydifferent bodies, then certain
ones not everyone became worriedthat my influence might
overshadow theirs and they beganhating and whatnot.
So, however, I do have.
Later on I was appointed by aGrand Chic that had come through
(21:59):
this.
Later on down the line, thislater on down the line, I was
appointed to a Grand Chicposition by a Grand Chic brother
, shahid Ali Il and they wereunder the Braswell Bay body and
(22:22):
then there was obviously somesplit there with the Bailey Il
and they end up going with theBailey ill side.
So I kind of have dual lineage,so to speak, when it comes
through the ones who appointedme.
But before I accepted that mostrecent post, it was just a
universal demonstration.
You know, if you know anythingabout Temple 43, it was a
(22:42):
conglomeration of a lot ofdifferent bodies, some people
who had been to thepenitentiaries, who had come out
and kind of like you know 5%.
They came to the street andthey opened up the temple and
was just teaching the Moors andteaching the young brothers.
So we didn't really have, wedidn't have that body banging
phenomena in the early nineties,that's.
Speaker 1 (23:08):
That's interesting.
Speaker 2 (23:09):
So you think the body banging, as you say comes from
like maybe the early 2000s orWell, I'll tell you this there
was, there was a guy up northand those who know will know he
had started a temple up northand he's the one who created the
Templemore versus Shahadamorething.
(23:33):
And eventually we came intoconfrontation not a violent
confrontation, but confrontationand we end up signing a treaty
that that this brother would nolonger cause this division
because it was, you know,division in the Moorish
community.
And this person end up movingto, I believe, atlanta or
(23:54):
someplace like that and doingtheir thing out there and still
causing a lot of division andbeing very rude and foul with
the way that they do things.
So it kind of was the mid-90sto late-90s that that division
really started, but itdefinitely echoes throughout the
(24:15):
Morris movement today and it'sa sad state of affairs.
But again, we've done a lot ofwork to bridge that gap and to
bring forth the true teachingsof Prophet Noble Juweli.
And I still have the treaty tothis day, but I never pulled it
out.
But those who know and I stillhave the treaty to this day, you
know, but I never pulled it out.
(24:35):
But those who know know whothis, this Mr Ill, is who, who,
for actually now is more Shahadathan he was Temple back then,
ironically.
Speaker 1 (24:45):
Wait, say that one more time.
Speaker 2 (24:48):
The person who started the Shahada more versus
Temple, more division end upbeing more Shahada than Temple
in the very end.
So, which was an ironic thingbecause again, it still echoes
through the community today andnow this person is more Islamic
than than he was when he startedthe Temple.
(25:08):
More Shahada, more divisionswas when he started the
Templemore Shahadamore divisionsokay okay and the only reason I
don't say names is because Ijust don't want to give energy
to these individuals.
Speaker 1 (25:23):
But those who know will know okay, I don't know who
you're talking about and youknow.
You know it is what it is.
You know I'm not trying to diglike who is.
You know I'm not trying to digLike who is it.
You know what I mean.
I'm not because neither herenor here nor there, but we do
know that there is a divide, andI've never heard of Shahado
(25:44):
Moors versus Temple Moors.
I have heard of, I have heardof Renegade Moors versus Temple
Moors.
You have heard of what?
Renegade Moors versus TempleMoors.
Speaker 2 (25:57):
Yeah.
So, that's another one.
That's a, you know, it's kind ofin the same vein, but not
because you have those.
You have Moors who, since theadvent of the Internet Now, you
didn't have to necessarily gothrough a temple, you didn't
(26:18):
have to necessarily have agenealogy where you were
appointed by a grand sheik oractually learning a curriculum,
where you were just gleaningfrom online and listening to
other people.
And so you know, in essence,some people get the message
wrong, you know, and adulteratethe message with a lot of
(26:42):
different things and just notfollowing the old protocols of,
or I should say, customs andusages of how one actually
becomes a part of the temple andusages of how one actually
becomes a part of the temple and, as a result, this has caused a
lot of confusion and has harmeda lot of people, because you
have people that they buy themaffairs, they glean some
(27:04):
paperwork from somewhere andthey're selling it for thousands
of dollars to people, ruiningpeople's lives, people losing
their homes, people gettingtheir children taken by social
services so that would be whatyou might call a renegade more,
and also someone who maybe was apart of the temple but then,
(27:26):
you know, kind of ran off andjust started doing you know
their own thing without you know, having the proper genealogy,
you know, as opposed to beingappointed or something of that
nature.
So you know it's there.
But what we try to look at isthe works, you know.
(27:48):
You know the works is what'simportant.
What are you, what are youdoing and how is it impacting
the community?
And if it's impacting thecommunity in a positive way,
then maybe that was your calling, you know to do things the way
that you are doing.
But if you're impacting thecommunity in a negative way,
then that's when you know wehave an issue.
(28:10):
Then that's when you know wehave an issue.
That's where you know we lookat someone as a renegade because
it's impacting the community,at least, at least from where we
come from.
Speaker 1 (28:31):
OK, ok, so I'm just looking through my Facebook to
make sure that I say on herewhat I say on Facebook, just to
keep it authentic, real and uh,so you could address things that
I say Um, so I said that, um,so this is something.
I wanted to go more into yourhistory, but since we're here,
let's, let's, just I'll get intoit.
So I said um, uh, get into it.
(28:59):
So I said um, uh, dear moores,five percenters, hebrews, rbg,
etc.
Data and statistics uh, ieviolence.
Data and statistics ie violence, business, education, etc.
Show either the teachings don'twork or the people in these
groups don't have enough commonsense to use them to make
effective change within theso-called black community.
(29:19):
How would you answer that?
Speaker 2 (29:22):
Well, I mean, principles are perfect.
The teachings definitely work.
It's about who's employingthose teachings.
It's about who's employingthose teachings and you know,
it's about us In order tounderstand that there's, there's
(29:44):
success throughout variousstates and throughout various
local communities.
So what you have is pockets ofsuccess based on those who are
utilizing the tools properly.
The solution definitely remainsthe same, however, the unity
that people expect.
You know it's not going to belike how we were in the 60s, or
(30:04):
where everybody comes togetherunder one ideology and really it
wasn't like that then ideologyand really it wasn't like that
then.
Many people don't know that.
You know the Panther Party hadvarious factions that came
(30:25):
together and united.
So it's about us being able tounite on what works.
When you look at the Nation ofIslam, when you look at the
Moorish community, when you lookat the 5% community some of the
5% community you'll seeupliftment, you'll see food
giveaways.
You'll see, you know, fooddrives.
You'll see classes, seminars,all you know teaching of the
(30:46):
children.
So, but it's not for everyone,it's for who, it's for.
Everybody isn't going to wakeup in mass and say, hey, this is
what I agree with and because alot of the people are
benefiting from the system theway it is, and so their idea of
success is what can you give meto replace what I'm giving up?
(31:08):
I'm giving up.
And so as long as that's thelitmus test, then you're always
going to have those that aregoing to be in opposition.
You know, think about themother and father that's been to
the military and went throughcollege and school and was
successful, and now their sonwants to, doesn't want to go to
school, you know, doesn'tbelieve in the system, and so
(31:31):
they're going to be on him to tonot go that way, and it just
depends on the strength of theirinfluence.
So I think we need to judgethings.
We have to look at things inthe microcosm before we can look
at it in the macrocosm.
Find what works, be honest withourselves and import and export
what works to the differentareas that need it.
(31:53):
Each environment is going toneed something different, so we
kind of have to really beanalytical about what we call
success.
But when you look at theInternet, which has been able to
bring the Moorish movementtogether, because it was divided
, I wouldn't have been able toreally know Moorish movement
(32:13):
together because it was divided,I wouldn't have been able to
really know Moors in New York orWashington unless I traveled
there.
So who's using that to reachacross borders and to create a
greater unity?
And what I always say, the unityisn't going to come in ideology
, it's going to come in unity ofaction based on the needs and
unity of purpose.
(32:35):
So you know, we should be ableto put aside our ideological
differences to realize that, hey, we all need our own hospitals,
we all need our own businesses,we all need our own educational
institutions and beprofessional enough, as
professional as we are when wego work for the European with
each other, and we'll havesuccess.
We get to arguing with eachother and doing all these things
(32:59):
.
But take a hospital and mymother was in the nursing
industry for about 40 yearsNobody in the hospital likes one
another, like they all haveissues.
You got the Filipinos over here, you got the brothers and
sisters over here, you got theEuropeans over here, but yet
they all maintain a level ofprofessionalism to keep that
(33:19):
hospital running and to keepthose patients getting taken
care of.
So that's all we need is tomaintain a level of
professionalism for the thingsthat we need as a whole and we
can see we might be able to seegreater impact on a broader
scale.
Speaker 1 (33:39):
Check, check, all right, all right.
Now I'm going to mentionsomething else I said that
probably got more angry online.
It put it in context before Ieven say it.
The reason why I said this isbecause of prophet nobu joe ali
saying more as you are rich,right, this is, this is.
(34:00):
This is what he said, right.
So can you?
Can you quote what he saidexactly?
Speaker 2 (34:06):
yes, so obvious.
The obvious answer is going tobe that riches don't always
relate to finance.
You know, wisdom is better thansilver and gold, and so rich
and knowledge, wisdom andunderstanding is one layer of
(34:28):
that meaning.
And then, once we tap into thatknowledge, wisdom and
understanding and we reallyunderstand what we're doing, we
should be able to alchemize thatspirituality into financial
independence as well.
Prophet Noble Juwali said theproblems in life are social and
(34:50):
economic and, in a more profoundsense, moral and spiritual.
So, uh, the richness is, is inthe.
In the there's a lesson thatsays uh, allah pointed to
everyone a portion ofunderstanding which seemeth good
unto himself, and it refers tothese as treasures.
So when it talks abouttreasures, treasures.
(35:17):
So when it talks abouttreasures and rich, then this is
one of the layers that it'stalking about.
The other aspect that it'stalking about is so-called black
people are the greatestresource of the world.
We're rich, we have the talent,we have the resources, we have
the know-how, the talent, wehave the resources, we have the
know-how, we're the one that areinventing the inventions that
make America great, likestreetlights, cell phones, heart
(35:39):
surgery, all these things.
The problem is because we'vebeen denationalized and because
we don't have a nationalconsciousness.
We do the inventing and getpaid pennies, and they own the
patents.
Speaker 1 (35:52):
Right.
So this is why I don't mean tocut you up.
You go ahead, go ahead, goahead, go ahead brother so this
is what.
So just, I just wanted you tobreak that down because, with
that being said, I say, becauseI know this, I know this, I know
this, I say mores you lack I'mtalking about the moreish
(36:18):
community you lack power andinfluence.
Because I am disappointed,right, because we are so rich
and we know that we are rich, weknow we're rich.
The blind, deaf and dumb, theydon't know that they are rich,
(36:41):
but we do, we do, but we lackpower and influence.
And I just don't understand it.
So what would you say to that?
Speaker 2 (36:55):
just don't understand it.
So what would you say to that?
Well, number one, power is anillusion.
You know, power is a manifestuh forces, the will of our line
is omnipotent.
Um, there's a power in the wind, a power in the waves, a power
in the lightning stroke, a powerin the human arm.
The ethers cause these powersto be in thought of elohim.
Man and other thinking thingsdirect the force, and when it's
done its work, the power is nomore.
(37:15):
So power is a manifest.
That's something that you exert, and as long as you're not
exerting it, it's gone.
So power is not the thing thatwe really should be seeking.
What we should be seeking is tobe in alignment with the force,
and as long as we're inalignment with the force, then
(37:37):
power is at our fingertips.
Again, we can't look at it inthe broad spectrum, because
there's so many microorganismsthat make up the organization,
and within some of thesemicroorganisms they are able to
manifest power, they are able tomanifest influence.
(37:58):
The influence is there, whetherwe know it or not.
It just depends on what we'relooking for.
For example, what influencedall of these people to put Moors
in their movies, whether it besubliminally or whether it be
overtly.
What influenced the people tostart putting more in their
(38:20):
music?
I mean even Will Smith comingout of retirement talking about
more in his music.
So I mean, if that's notinfluence, I don't know what is.
We have the influence.
Everybody wants to beassociated.
The problem comes in when youhave the dirty ones out there
and what we call.
You know the so-calledrenegades that are doing can't
(38:50):
really put their throw their hatin all the way, because they
know the negative feedback thatthey're ability to demonstrate
power.
It's not like they're notopposed by one who has the
(39:21):
greatest power right now withtheir FBI, their CIA.
They have fouls on Noah Juwaliin the FBI.
They have fouls on the PantherParty.
They have fouls on MartinLuther King.
They have fouls on ElijahMuhammad El-Hajj, malik
El-Shabazz and if you studyCOINTELPRO, you'll see that they
actually develop programs tomalign and destroy these
(39:45):
organizations.
So if the organizations didn'thave the ability to exert power,
then these organizations wouldnot need to do anything to
destroy and malign them.
So it's just a way of lookingat it.
How do we want that power to beexpressed?
(40:08):
Some people look at power asbeing able to gather a thousand
people together to be able tomobilize.
Some people look atmobilization as power, but in
order to mobilize, you usuallyhave a few that are organizing,
and so organization is the realpower.
We're still here, despite allof the maligning, despite all of
(40:32):
the destroying, despite all ofthe negative news, despite
everything.
Speaker 1 (40:48):
There are good, positive more standing up right,
who are not only gettingrecognition inside their
community but outside theircommunity from other communities
and even government.
Ok, great answer, great answer,thorough answer, thorough,
thorough, thorough.
So now to fast.
So we, we spoke about your lifein la and how the body, how
your, your um, temple 43 is likea conglomeration of, or, I
(41:09):
would say, inspired by,different factions, if, if you
will.
So how, how do you, how do, howdoes this temple um, uh, get
along, get along with people inthe movement?
Is it easy to get along withpeople in the movement, or or or
?
Of course there's some ups anddowns and some some conflict.
(41:31):
You know uh, uh, conflict, youknow at times, I'm sure, but but
overall, would you say, temple43, you guys get along with
everyone.
Speaker 2 (41:43):
Well, the culmination of of Temple 43, which is is I
won't.
It's not an operation the wayit was back then.
Most of the people in thattemple are very old and the
youngsters kind of, even thoughkeeping connection moved out to
stimulate unity withinCalifornia.
And so an outgrowth of Temple43 is the Khalifa Council, and
(42:09):
the Khalifa Council isrepresentation from the various
bodies that have come toCalifornia to set up shop, so to
speak, and through the KhalifaCouncil we handle the business
of California and haverepresentatives from any body of
Moors that would like toparticipate in that.
Another outgrowth of that isthe United Moorish Science
(42:33):
Temple of America, which is nota temple per se but more like a
council of temples, where wehave representation in New York,
Hawaii, Oakland, Los Angeles,Arizona, Hagerstown, Baltimore,
and so the unity movement wasthe outgrowth of that temple's
(42:57):
initial demonstration and thatstands working today.
And as far as how we get alongwith other temples and other
groups, when I was in New Yorknot too long ago I toured
temples out there.
I went to the AssistantNational Grand Sheik of the Inc
(43:18):
A Hopkins Bay Temple and wasreceived very well.
I was able to speak to theMoors there and bring a message
of unity.
I went to Temple 11-1 inPhiladelphia, which is a
Federation temple and isassociated with the
inspirational sellers anddistributors.
(43:39):
Who has picked up the paper?
Speaker 1 (44:00):
So again, we don't Sorry the regional grand
governor.
Yeah, in Syracuse.
What's his?
Speaker 2 (44:07):
name Syracuse, new York, of the Federation Temples
and so we don't have a problemwith other other temples.
Um, there are some who I don'treally even consider themselves
temples.
I don't think they considerthemselves temples.
But there are more internetmores who have followings and
(44:29):
you know that have issue withmyself.
You know, just based on pasthistories.
But those are few and far inbetween.
For the most part, we're allgood with the temples.
There are some temples who liketo go around and try to steal
(44:50):
membership, you know, and saythis temple's bad and that
temple's bad, come join thistemple, we'll give you a charter
, so on and so forth, but that'sthe minority.
The major bodies all know CosmoIll, they all know our temples,
what we represent, and one ofthe elders in Los Angeles named
(45:11):
Sister Janelle English-Eal Godrest her soul appointed me
California representative of theMorris Unity Summit, and Morris
Unity Summit brings templesfrom all over together and I met
a lot of Morris when I was outin North Carolina back around
2014 and have forged a lot ofthose relationships and have
(45:34):
stayed in touch.
So, like I said, there's only aminute few of people that I
probably wouldn't deal with orrecommend dealing with just
based on their character, butfor the most part the message of
unity is received well from ourbody and across the United
(45:54):
States of America.
Speaker 1 (45:56):
That's peace.
Now you received an award and Iwant to talk about that award.
I want to talk about that awardbecause when I saw I saw you
with that award online, I sawsomeone complaining about it or
something like that.
I'm like looking and I sayswhat's wrong with the award?
(46:20):
I don't see what's wrong withthe award and you know, I would
like for you to talk about that,that award you received and you
know, I would like for you totalk about that that award you
received, yes.
Speaker 2 (46:31):
So basically and this is again where I'm not going to
mention names, but you havethis one individual who I used
to have dealings with in thepast and I kind of backed up off
of them based on theircharacter, because this is
important to understand when you, when you're a Grand Chic, an
officer or even a member, it'sexpected of you to have nobility
, to have high character.
(46:52):
That means in your words, yourspeech, your actions and deeds.
So this is not something thatwe take lightly in the Moorish
American community.
I can't put on this fez andthen curse people out, you know,
and disrespect women ordisrespect other Moors and
disrespect other brothers,because we have covenants, so we
have to remain civilized withone another.
(47:13):
And when I saw that thischaracter, this individual, was
not willing to hold thosecovenants, I backed up.
And ever since then they'vekind of had it out for me and so
you know, they've been spurned,so to speak, you know.
And so this is the individualthat that made a video trying to
(47:36):
downgrade or complain about theawards, calling it a black
award.
Speaker 1 (47:40):
Now, there's no such thing as a black award in the
world, I see a comment sayingthat right now, yeah, it's a
black award.
When the world, I see, I see acomment saying that right now
yeah, yeah, it's a black awardwhen he should be dealing with
moorish nationality andbirthrights, not black bs, all
right so.
Speaker 2 (47:55):
So now let's deal with it.
Number one there's no suchthing as a black award.
But what you have these guysthey do is they spend these
narratives just to to keep thecontroversy going, because
that's what most of theirviewers like, and to try to
downplay somebody else.
You know so it was.
The name of the organizationwas a non-profit, known as young
, gifted and black.
(48:16):
True, indeed, but what theyhave is an annual
entrepreneurial award every year, which basically gives credit
to the heroes of those peoplethat aren't put out in the news
and the work that they do fortheir community.
So, yes, the name of theorganization is Young, gifted
(48:36):
and Black, and many of thepeople in there may consider
themselves black.
But the first thing we have tounderstand, when we look at our
divine constitution and bylawsAct 6, and when we look at our
divine constitution and bylawsAct 6, it tells us that we are
teaching our people theirnationality, that they may know
that they are part and parcel ofthis government, know that they
are not Negroes, colored folks,black people or Ethiopians.
(48:57):
Our bloodline doesn't changebecause we proclaim our
nationality.
We're not something differentnow.
Those are still our people andwe're duty-bound to teach them
Now in the comment it saidshould be dealing with Moorish
nationality.
Well, guess what?
I was the keynote speaker atthat event and that's exactly
(49:18):
what I did.
I spoke about Moorish historyand I spoke about Moorish
nationality to the people thatwe're duty-bound to teach
according to Act VI.
I also had a table there whereI sold various books and jewelry
, and so I had a lot ofheartfelt conversations with
people at my table and after Ispoke about Moorish nationality
and identity, which is thereason why I accepted the award
(49:40):
because, number one, I'm notafraid of my people.
If my brother or sister has abusiness over here and it says
black owned on it, I'm not goingto boycott it because it says
black owned on it.
That's my bloodline.
I'm going to spend my moneywith them before I spend it with
somebody else.
And what's ironic is, thesesame people will go out and put
Europeans and all kinds ofpeople as references on their
(50:07):
videos and whatnot, and they'llquote Black history scholars
like Ivan Van Sertema, george GM, james, ja Rogers All of these
people wrote about our historyand they all use the word Black.
So it's really just ludicrousto think that I wouldn't accept
(50:28):
an award and accept a keynotespeaker position to teach and do
what I do from those who areoutside of the Morris community,
when those are, when that's theself-same community, I'm duty
bound to reach.
On top of that, it wasn't justan entrepreneurial award, but it
was also an award for work inthe Morris community and along
(50:51):
with that award I received aproclamation from the House of
Representatives of the state ofNew York.
I received a resolution fromthe Senate of New York and also
received a citation from themayor's office, and when you
read these, they don't sayanything about Black.
They all talk about my historyas a Moor and what I've done for
(51:12):
the Moorish community and thecommunity that I represent.
I'm one of the only Moors Iknow that have a proclamation
from the House ofRepresentatives and a resolution
from the Senate.
Most of those proclamationsthat are out there come from the
city that you see floatingaround.
So there's a very historicaltime and thing that was done.
(51:36):
But because we have these hatersout there anytime you achieve
something, and especially if itputs them in a bad light because
they've been hating on you allthis time, and now you're
receiving all these accolades,it's only natural that they're
going to try to find some way tomake it appear that one is
going back on their principles.
But anybody who knows Cosmo Illknows what I represent and the
(52:00):
speech is on my Instagram.
The speech I gave is on myFacebook.
There's a copy of theproclamation that is on my
Facebook, so if anybody reallywanted to know the truth, it's
there.
But the sheep know the sound oftheir shepherd's voice, and so
these ones who are putting thehate out there, they're going to
attract people that want tohate and people that are going
(52:23):
to mimic them, and I don'treally pay them too much
attention, because any logicalminded person would know there's
no such thing as a black award.
And if you're giving your money,paying bills to the European,
you're putting gas in your carfrom the Arabs, you know you're
dealing with everybody else, butyou're going to boycott your
own people because you feelsuperior to them, because you
(52:45):
have a knowledge that they don'thave.
Well, how are they going to getit if you're never around them?
And the last thing I want topoint out there's a chapter in
the Holy Koran, circle 7, whereJesus was sitting with the
thieves and the courtesans, andthe people came up to him and
they said oh, master of the wise, you know the public is going
(53:07):
to shun you, as they shun andask this is an evil day for you?
And his response is a wise mannever censors himself for the
sake of reputation and fame.
So I'm not going to censormyself for the sake of
reputation or fame.
I'm going to do what the smallstill voice tells me to do, and
so far, allah has guided me toachieve things that many mores
(53:31):
have not.
And many mores have achievedmany things, but I've achieved
things as well, and some candownplay it if they wish, but
history will tell the tale andwe'll see who was the truthful
and who was the liar.
Speaker 1 (53:50):
Hey, you know what?
We're going to end it rightthere.
We're going to end it rightthere.
Thank you for coming out thisevening.
I really appreciate you, CosmoL.
There's so many other things Iwould like to ask you.
Hopefully you will come back upand build with the family again
(54:12):
.
If you have any closingstatements, we have six minutes.
Speaker 2 (54:18):
Most definitely.
I'll definitely be back, mybrother.
Again, I appreciate youallowing me to use your platform
to reach your viewers.
I am an author.
I've been writing books onMorse history for decades now,
and you can find my books atamazoncom under Cosmo
L-C-O-Z-M-O-E-L.
I have various books, rangingfrom books on language, history,
(54:42):
morse history, culture, Islamicsciences.
You can also, if you want toknow more about the United
Moorish Science Temple ofAmerica, you can go to
prophetnoblejuwaleeorg.
You can see it on the screenright in front of you.
All of our officers' bios areup there, so we're very
transparent.
We produce a quarterlynewspaper known as the Moorish
(55:04):
Times, and so if you'reinterested in selling,
distributing or subscribing tothe Morris Times, you can also
find it there under services andproducts.
So yeah, my brother, again muchgratitude.
I'll also be on the MorrisMondays this coming Monday.
I'll be on the Morris Mondaysfor that do the Bay show and, uh
(55:29):
, talking with him on nationalconsciousness and practical
solutions.
National consciousness,identity and practical solutions
.
You know, one of the things I'mdoing out here in Hawaii is
we're building a Morris Americanvillage.
And um, we've been working onthat for a couple of years now,
and this August, uh uh, theretreat aspect of the village
(55:49):
will finally be opening.
So those who want moreinformation on that, just check
my wall on Instagram.
On Facebook, dm me or inbox meand I'll send you some more
information.
Speaker 1 (56:02):
Indeed.
On that note, thank you guysfor coming out and checking out
the show.
We really appreciate you.
Nyp talk show Remember, we justcame out with a Web site.
We have a lot of things we needto change on the Web site, so,
but at least it's a professionalWeb site.
You get to see what we'retrying to do.
This is basically a mediacompany.
(56:22):
It's just not a podcast, it's amedia company.
Media company it's just not apodcast, it's a media company.
So, on that note, thank y'allfor coming out and we are out of
here.
Peace, islam.
Popular Podcasts
Dateline NBC
Current and classic episodes, featuring compelling true-crime mysteries, powerful documentaries and in-depth investigations. Special Summer Offer: Exclusively on Apple Podcasts, try our Dateline Premium subscription completely free for one month! With Dateline Premium, you get every episode ad-free plus exclusive bonus content.
The Breakfast Club
The World's Most Dangerous Morning Show, The Breakfast Club, With DJ Envy, Jess Hilarious, And Charlamagne Tha God!
Crime Junkie
Does hearing about a true crime case always leave you scouring the internet for the truth behind the story? Dive into your next mystery with Crime Junkie. Every Monday, join your host Ashley Flowers as she unravels all the details of infamous and underreported true crime cases with her best friend Brit Prawat. From cold cases to missing persons and heroes in our community who seek justice, Crime Junkie is your destination for theories and stories you won’t hear anywhere else. Whether you're a seasoned true crime enthusiast or new to the genre, you'll find yourself on the edge of your seat awaiting a new episode every Monday. If you can never get enough true crime... Congratulations, you’ve found your people. Follow to join a community of Crime Junkies! Crime Junkie is presented by audiochuck Media Company.