Black Theology

A Black Psychological Definition

Shahidi Islam – Scholar, Author and Activist

Peace to the Gods and Goddesses of the foundation;

Much love goes to New York City;

And mad respect to London;

As concerning our psychological development as black people it is imperative that we progress through the phases of racial empowerment. This begins with racial self-consciousness.

As I mentioned in Psychological Foundations at this phase the black person is aware that their racial category has set them apart for difficulty in the current world system.

The understanding that white social structures, when internalised, produce black mental strictures creates for these black people a cocoon to hide in from responsibility for their progression.

Basically, everything gets blamed on the white man with no hope or intention of ever getting themselves or their people out of this predicament.

White social structures, whether consciously or unconsciously, still get internalised but now more tacitly.

Racism is seen everywhere in their minds as mentally they are very aware that their black body stands them out, this is because in spite of knowing they are different and disadvantaged in a white world and social order, they have no knowledge of self or love of self.

The next phase is cultural consciousness, which comes when racial awareness turns into racial pride, as cultural distinctions are glorified.

At this point, the vicissitudes of the black self – based on Freud’s id, ego and superego – are no longer divided between the black primitive id and the white cultured superego, but are reversed to the white savage id and the black civilised superego.

When one has reached a place of cultural consciousness they are able to see the beauty of their blackness, their black soul and their black culture.

All things black are now exalted and all things white are emasculated.

The black psychological mechanisms now transfer the evil, savage and inferior position from the black to the white, and fights internally to overthrow the white devil and the white devil doctrine that had them and/or their race oppressed (The delusion of black supremacy).

This is a continuation of a delusion of personal grandeur into the delusion of racial grandeur. Knowledge of self and love of self at this phase has not been controlled so that the black person has black pride without black power.

Following this phase is the phase of national consciousness, when the race spontaneously forms nationalist groups, firstly, with the purpose of nation building and, secondly,with the purpose of opposing the white social order.

This phase is one of the socio-political fight. Any mental disorders experienced in the other two phases are at this point rectified. Hallucinations and delusions begin to melt away as one struggles for national dignity and empowerment.

However, the social pressures of governmental repression more than compensate for the psychological empowerment gained. State repression takes the form of murder, torture, destruction and incarceration; and these can be of both body and mind.

These state sponsored psychological disorders can have the appearance of mental breakdown in the individual but are not.

The individual and their close associates may not be able to tell the difference but the truth is they are finally in a place of mental wholeness, and the traumata they are feeling is the price of war and can be resolved through persistent counselling.

Nationalism, however, is not in the individual but in the political group; in this the state may instigate actions on the part of the nationalists that resemble disorders so as to dissociate them from any non-political groups thereby delimiting their effectiveness.

It is at this point that the final phase of black psychological development takes place, which is God consciousness.

At this phase, the national battle has exhausted itself, either through the victorious nationalists’ inability to genuinely change the social, cultural and economic realities of black people or through a natural progression from nationalism.

God consciousness, just like the two that came before it, includes a fight but it is a little more complex than that of the black cultural or black national struggles.

The black godbody first realised that culturalism was a dead end as it took from the white and only reversed it, and that nationalism was a dead end as it took from the white and only imitated it.

Here the id, ego and superego become all three black, and the maintenance of a mentality based on the blackness of the psychological vicissitudes of the black person are channelled into the black system now in development.

Basically, black godbodyism goes a different route, the central and essential issue for godbodies is to attain divinity and interact with those who have attained divinity.

In attaining divinity imitation of the Messiah is imperative: the black person, in seeing the Messiah as black and self as black and proud, can see self as the Messiah.

The Messiah is the higher self, or the self when it has attained a higher elevation, which must overcome the lower self, or Shaitan.

Shaitan is not only seen as personified by white people, but as that part of the self that fights to oppress – his attributes are also represented as the devils or spooks that haunt the black person.

The Messiah, on the other hand, is that part of the self that fights for righteousness – his attributes are represented as holiness, which is really just the refinement that a person manifests when they live righteously.

The development from militant nationalist to militant godbody is supra-religious in that there is toleration of all religions and religious systems under it.

In fact, its main strengths are in the theological, psychological and sociological standards of rightness.

However, with regard to politics and economics it is not so strong – the central political opinion of the godbodies is embedded in our cultural structure.

The internal Shaitan is neither a black nor a white id, the internal Shaitan is a psychological or sociological traumata.

We as black people have experienced the historical trauma of slavery, colonialism, segregation/apartheid, criminalisation and white supremacy.

Now we must fight against these systems affecting us any more than they already have; and this means taking up arms, both spiritual and physical, and fighting down the enemy that seeks to oppress us.

8 thoughts on “A Black Psychological Definition

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