As the German reformer Ferdinand Lassalle said in the 1800s, “a party’s weakness is its diffuseness and the blurring of clear demarcations; a party becomes stronger by purging itself” (Lassalle 1852; quoted in Lenin 2020: 43). Even so, there is a need for the godbody to clearly define where we stand ideologically so that our values are not lost in an effort to accept as many people as possible into our movement.

At the same time, large numbers of Black people are turning to spiritualism, the Black consciousness movement, and non-denominationalism instead of the godbody movement. We therefore find the need to show that our ideology can be just as effective as these alternatives in explaining the Black predicament.

It is therefore my aim, using Godbodyism, to revive both the godbody movement and theology as a subject by showing the strength of godbody theology compared to these three alternatives. I also hope to provide Biblical support for each argument I present.

One of the main problems some Black pastors and ministers have with Black radicalism is its lack of Scriptural depth. I have been an independent Biblical scholar for over 25 years, reading and examining the Bible to see if my own radical views can be justified within its pages.

As I have grown older, I have only become more radical, so I regularly return to the Bible to ensure I have not strayed too far from its message. As a member of the godbody movement I also have an affinity with its teachings but still try to remain as close to the Bible as possible, even while developing godbody theory.

Following this, I shall present a case for the age of iGod — a time when we no longer see God as purely external but also as internal. Throughout Christian and Islamic history, the Church and the Mosque have viewed God and the Messiah as external. But in the times we are moving into, people are beginning to recognise God as present within themselves and within their community.

The culture of iGod began with Asiatic peoples and evolved into a distinctly Black American culture. Indeed, for many Black people, the culture of the universe itself is iGod. Why does this matter? Because the godbody movement has discovered a path to divinity using the Bible and the words of the Messiah — a path that the wider Black community would do well to know and understand.

Note on language: In this work, when the term “devil” is applied to White people, it is used metaphorically. It refers to the corrupting and dehumanising power of White supremacy, not to biology or the worth of individuals. Godbodyism rejects hate based on race and instead critiques oppressive systems.

To Become Spiritual without Becoming Delusional …

Many Black people long to be more spiritual. Spirituality is deeply important to them. Yet there is a fear that if they become too spiritual, they will no longer be useful to ordinary people or to life in the real world. An even greater fear is that spirituality might disconnect them from their community and their people.

For this reason, many Black people who seek spirituality have turned away from the godbody movement and moved instead toward Afrocentricity. Some have gone further and embraced Afrosensuality — a sister movement to Afrocentricity but with more emphasis on romance, beauty, charm, and holistic living.

Yet there are many misconceptions about what Afrosensuality truly means. Some think it simply means living naturally with herbs or an Ital lifestyle. Others think it is about reclaiming the ancient African gods and goddesses, especially those of ancient Egypt. Some think it means honouring the body with oils and lotions and practicing light exhibitionism by abandoning underwear.

These can be good and helpful aspects of Afrosensuality, but the real essence of Afrosensuality is the resurrection of the Black soul. It is about rejecting Western, Eurocentric definitions of morality, beauty, and civilisation and adopting a Black aesthetic of what is moral, beautiful, and civilised.

Afrosensuality is also, more than anything, about reclaiming our own divinity as Black people apart from the Bible. The Bible remains an important and honoured book, but many Black people who strive for spiritual excellence fear reading it — worried they may be exposed or proven spiritually bankrupt.

The simple truth is that we are a divine people, and as we begin to appreciate that divinity, we will walk more fully in it. And what of the Bible? The Bible was written as a guide — to what? To divinity, which is the destiny of Black people. Any Afrosensual movement that fails to recognise or embrace the truth of Black divinity remains only partially spiritual.

Another big challenge for Black people seeking spirituality is time — many feel they don’t have the capacity to read the Bible and so dismiss it outright. It is easier to reclaim ancestral gods and goddesses and reject the Biblical God. Yet to reach true spiritual excellence, we must embrace a great revelation: the Biblical God was a Black God.

It is written in Revelation: “Immediately I was in the Spirit; and behold, a throne was set in heaven, and One sat on the throne. And He who sat there was like a jasper and a sardine stone in appearance” (Revelation 4:2–3). Both jasper and sardius often appear in brown or reddish-brown shades. Thus, the One on the throne appeared as a Black man.

We Black people are therefore His manifestation, His temple, and His embodiment. The Bible is deeply relevant to Black spirituality and Afrosensuality. Here, Godbodyism proves powerful: it does not reject the Bible for the sake of Black liberation — it uses the Bible to fuel Black liberation and to guide Black people toward Black divinity.

Disillusioned With Society? Here’s What You Can Do …

Many of those who currently embrace the Black consciousness philosophy become militant and express their militancy openly. However, this often causes their less militant friends to fear them or feel uncomfortable. They may also face hostility from outsiders who do not understand how central race is to their experience.

The Black consciousness movement powerfully awakens many Black people from the sleep of “love everyone always.” Yet this awakening can feel isolating, because the wider world — and even many Black people — still live in that sleep.

For this reason, many who once fought for a Black ideology either became more militant and adopted the Black consciousness philosophy, or — as they aged — turned moderate and became non-denominational Christians, effectively going back to sleep.

Black ideology often seems forced to choose between the militant, the moderate, and the righteous. Godbodyism fills the gap with its call for Black Revolutionism — a path that lets people stay awake and live defiantly against oppression.

So, what is Black Revolutionism? It is a way of empowering Black people. It agrees with the Nation of Islam’s critique that white supremacy corrupts and dehumanises, but — importantly — it argues this corruption is not biological. It is the system of white supremacy that turns people into “devils” (metaphorically), not their flesh or inherent worth.

Their minds are filled with trick knowledge — false ideas of superiority — that lead to white privilege and systemic oppression. Black Revolutionism encourages rebellion against this system through mass actions such as strikes and forming alternative community parliaments. It even calls for breaking unjust laws when necessary, as historic Black leaders like Martin Luther King Jr. and Nelson Mandela were willing to do.

If you are militant but struggle to convince your Christian friends about the injustice of white supremacy, living your resistance openly — even suffering consequences for breaking unjust laws — often opens their eyes and hearts.

Wish To Live an Ecstatic Lifestyle without Losing Your Soul?

Many Black people have turned to the non-denominational path rather than joining the godbody movement, believing that race, culture, and belief do not matter as long as one has Jesus — even if that Jesus is often presented as White.

However, non-denominationalism often places a heavy burden of avoiding sin. Many feel constant guilt about any lust or anger — whether in thoughts, words, or actions. Sin becomes such an oppressive weight that some feel spiritually crushed. In this, non-denominationalism proves deeply unsatisfying for those longing for freedom and wholeness.

Here Godbodyism offers profound help. By encouraging members not to marry but still allowing freedom for sexual and sensual relationships, it creates space for Black Eroticism — a path that relieves the oppressed soul without condemning desire itself. But one might ask: How can eroticism help the soul?

Avoiding sin often makes sin feel more alluring, further oppressing the soul. Godbodyism teaches that indulging desire does not erase divinity, because the essence of God rests on three great loves — empathy, agape, and eroticism — and the greatest of these, for those who understand, is eroticism.

Through conscious eroticism, one can live an ecstatic life filled with pleasure and gratitude — not mere indulgence, but aware pleasure. Gratitude transforms pleasure from guilt into freedom, reminding us that delight can be a gift from God.

Some Christians and Muslims, in trying to avoid sin, become overly rigid and oppress their own souls — hoping for a “heaven future” that never seems to come. Godbodyism teaches that heaven and the Second Coming can be experienced now:

The Messiah manifests within every brother and sister who awakens to divinity. Seductionism is a river of life, and Black Eroticism is the paradise where it flows.

Godbodyism teaches that Black Eroticism can free the soul from fear of sin and hell. Sin, hell, and worldliness were often defined for us by preachers and imams who did not have Black liberation at heart. The Messiah came not to multiply laws but to free us from them.

Feel Powerless in Life and in the World? This Will Help …

Large parts of the Black community — especially Black women — have turned to non-denominationalism because it promises spirituality. Yet it often leaves many feeling disempowered and angry.

First, we need to know there are internal spooks — unconscious forces that can oppress us. A phantasmic spook is an inner oppressor: a trauma or secret that holds us captive without us even realising it. Even if we are conscious of external racism, we may remain unaware of these hidden internal chains.

These traumas are not only caused by obvious events like the death of a loved one; they can also arise from secrets carried by the dead — secrets that haunt the living until spoken or acknowledged.

Non-denominationalism offers few tools for this psychological oppression. It focuses heavily on spiritual demons but often ignores the unconscious psychological forces that enslave the mind across generations.

These unconscious forces — called phantasms — trap the soul and shape thought in unhealthy ways. The Bible describes this dynamic when it speaks of unclean spirits returning stronger than before (Matthew 12:43–45) and of binding the strong man before plundering his house (Matthew 12:29).

True empowerment comes from internal strength — freeing the mind from these hidden oppressors. Dialogue about the secret, without shame or judgment, can break the phantasm’s hold and release the soul.

There are two kinds of imagination: phantasy (unconscious) and fantasy (conscious). Black Astralism — a stream within Godbodyism — helps bring hidden phantasies to light privately, freeing people from the crypts of unspoken pain and ancestral trauma.

This Black Astralism is a different kind of Black spirituality: one rooted in psychological liberation as well as spiritual awakening. By freeing ourselves and our loved ones from ancestral phantasms, we become true Black astralists — spiritually awake and psychologically whole.

If You Are Uncertain about Your Place in God’s Plan, You Need to Learn This …

Many Black people fear death — or worse, fear hell. Christians often say that Jesus freed them from fear of hell, yet their intense devotion sometimes reveals the opposite: a deep fear that drives them to worship a version of Jesus presented as white.

This fear of hell makes some say that the colour of God or the Messiah does not matter — that He loves everyone equally — even though the Messiah himself said, “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24). Many have also redefined Israel as European-descended Jews, ignoring the deep African presence in biblical history.

Even many Jewish scholars acknowledge multiple lineages: the Ashkenazim (Eastern Europe), the Sephardim (Middle East and North Africa, later Spain and Portugal), and the African Jews — including the Lemba of southern Africa, the Falasha of Ethiopia, and West African groups such as the Igbo, Yoruba, Asante, Fulani, and many peoples of Senegal, Mauritania, and Mali.

Fear of hell has long shaped how Black people were taught to interpret the Bible. For instance, the Bible uses three words often translated as “hell”: Sheol, Hades, and Gehenna. Sheol (Hebrew) and Hades (Greek) mean simply “the underworld.” Gehenna — the word Jesus used most — was a physical valley (Gey Ben-Hinnom) where Jeremiah prophesied judgment on Israel.

Preachers later transformed these words into images of eternal fire and damnation. The lake of fire in Revelation also draws from ancient Egyptian imagery, where a lake of fire was a place of purification, not torment. Thus, fear of hell often came from later interpretations, not the Bible’s own message.

For those already comfortable in their divinity, Godbodyism shows how to help others awaken without losing your own spiritual grounding. The truth is simple: you cannot lose your divinity. And today it is easier than ever to help others embrace the iGod reality — the idea of God within — especially as Western society grows more open to it.

The culture of iGod has deep roots. It can be traced through ancient Egypt and Kush into Arabia before Islam, and later into Sufism. But its fullest flowering emerges among the descendants of the Caribbean and American slave trade — where Black people forged a spirituality that internalised divinity despite oppression.

A Practical Form of Organisation for Black People

Within the anarchist tradition there is the practice of syndicalism — where workers organise into federations or parliaments to decide what they can do, how to share resources, and how to act collectively. Godbodyism adapts this method for Black communities, creating neighbourhood and local parliaments. While still developing, these gatherings have great potential but must avoid becoming diffuse or directionless. Clear structure prevents the loss of values and vision.

To strengthen this Black Syndicalism, four key actions are essential:

Expand the parliament network dramatically. Local parliaments should not stop at the neighbourhood level. They must scale to districts, regions, nations, and eventually a global Black parliament system. This ensures ideas and needs flow upward while strategies and resources flow back down. Co-ordinate consumption and production. Parliaments must gather clear lists of what communities need and desire and match them with what workers and producers can realistically supply. This creates an organised, co-operative economy that is more intentional and fair than the chaotic free market. Meet regularly with a shared rhythm. Each parliament — whether students’, workers’, or consumers’ — should hold monthly, quarterly, and annual sessions. These meetings should share updated consumption lists, review progress, and keep members accountable over time. Adopt one universal agenda for all meetings. Every godbody parliament, regardless of size or focus, should use the same standard agenda. Consistency protects against diffuseness and keeps everyone aligned on best practices, avoiding wasted time and ideological drift.

The Standard Agenda

Every meeting, from the smallest neighbourhood group to the global assembly, should follow this exact agenda:

Greetings (5 min) – welcome and connect as a community. Good News (10 min) – share small wins and uplifting updates. Report on Last Month’s Tasks & Consumption Lists (10 min) – each member answers only: done, not done, or on track. New Tasks & Consumption Requests (15 min) – what is needed or desired next. IDS™ – Identify, Discuss, Solve (60 min) – deeply explore one issue at a time: identify the real root cause, discuss fully, then solve. Reminder of Decisions & Assignments (15 min) – confirm who will do what. Close (5 min) – final words and dismissal.

This is the only approved agenda for all godbody parliaments. It keeps focus, prevents waste, and ensures every gathering strengthens the movement rather than diluting it.

Fear the Black D.R.E.A.D.S.

If you haven’t noticed yet, Black D.R.E.A.D.S. is an acronym for six core aspects of Godbodyism that will shape the coming age of iGod:

Black Divinity Black Revolutionism Black Eroticism Black Astralism Black Demodernisation Black Syndicalism

Why fear the Black D.R.E.A.D.S.? Because they represent a future generation of Black people who are not only self-actualised but have also transcended rigid ideas of good and evil to live in peace and divine fullness. They are enraptured, free, and deeply conscious — opening new worlds of thought and life for Black humanity.

The Black D.R.E.A.D.S. embody the aim of Godbodyism: to awaken divinity, organise our communities with clarity and strength, and free Black people from both external oppression and internal fear. They are a living sign of what it means to know your soul, reclaim your power, and walk in the light of iGod.