The Intersection: Journey of the Transcended Mind of Malcolm X

The intersection of religion, spirituality, ethnicity and culture can be interpreted in many ways. This investigation will use models of religious development to aid in the depiction of commonalities and differences of three popular religions, examine the eternal barriers that restrict understanding and tolerance and ultimately connect similarities in the differences. It also becomes inherently important to accept language as a formal system of signs and symbols including rules used and understood by a community. The metaphorical value of community is paramount in understanding the intersection; every community, culture and/or ethnicity has its own unique language and interpretation of faith, religion and spirituality. Further, aspects of the life of Malcolm X will be critically analyzed to illustrate the transcendence of a mind through the various stages of religious development.

Judaism, Christianity, and Islam are so closely related it is transparent. The façade of language is arguably the most intrusive barrier hindering religious harmony and understanding. Jews interpret as their first tenet radical monotheism: there is only one God, whom in Judaic language and culture is called Yahweh. Similarly, Islam asserts there is only one God, whom in Arabic is called Allah. Christianity varies from the above reasoned similarities in a few key aspects, that God manifests in human form as Jesus Christ and that Christ is the exclusive means of salvation. All three of the world's largest religions worship the same God, the only difference being they refer to God by different names and have different modes of worship. Most of the affiliates of these three major religions fail to realize this important aspect and ignorance is perpetuated. Instead of attempting to rationalize the subtle differences, people further separate themselves from the differing views, even going as far as deeming one religion 'right' and the others 'wrong'. Oftentimes, religion becomes denominational, or sectionalized to fit individual need or spirituality, without considering the realization that the schisms only create more separatism and turmoil.

A religious denomination is a large, long-established subgroup within a religion. The term is frequently used to describe the different Christian churches (Eastern Orthodoxy, Roman Catholicism and the many varieties of Protestantism); it is also used to describe the four organized branches of Judaism (Orthodox, Conservative, Reform and Reconstructionist), and (less often, though it would not be inappropriate) to describe the two main branches of Islam (Sunni and Shia). Denominations often form slowly over time for many reasons; due to historical accidents of geography, culture, and influence between different groups, or simply because members of a given religion slowly begin to diverge in their views. Over time members of a religion may find that they have developed significantly different views on theology, philosophy, religious pluralism, ethics, religious practices and rituals. As such, in any of a myriad of ways, different denominations eventually form. In other cases, denominations form very rapidly, either as a result of a split or schism in an existing denomination, or as people from many different denominations share an experience of spiritual revival or spiritual awakening, and choose to form a new denomination based on that new experience or understanding.

Upon examination, religion, specifically denominationalism is simply a means by which individuals express their own spirituality.

Models of religious and spiritual development have been created by theorists who sought to describe how people grow and change in relation to their religion or faith. As with most developmental schema, most of the sytems have a linear and heirarchical organization. "The implication is that each stage builds on the previous stage, and individuals must complete each stage succesfully before moving on to the next one" (Frame, 2003, p. 35). Also, these developmental stage models are designed more or less to follow a chronological sequence based on age or life stage. Gordon Allport's model of religious and spiritual development includes a stage entitled "Raw Credulity". According to Allport, this term means that prepubescent children believe everything that they hear about religion and spirituality coming from their parents and other authority figures. Allports revelation solidifies the ideology that ones ethnicity and culture, or simply ones destiny of birth, is the only mitigating factor in an individual's initial religious affiliation. Whether one believes in the wholistic ability of alternative medicine and healthcare as practiced in Botanicas in Latin America, or that Jesus is the only means of salvation, or further, that communal wafer and wine is literally and magically transformed into the blood and body of Christ, it becomes inherently important to accept the truth that ones initial belief system is implanted by environment.

When we recognize and identify individuals in Stage 1 of Allport's model of religious and spiritual development, not only can we see the unhealthy and narrow-minded ramifications of "clinging to unwavering superiority" (Frame, 2003, p. 37), but we also witness the emergence of egocentrism that stems from the unquestioning stance toward the faith they've acquired during this initial phase of religious absorption. Allport suggests that individuals stuck in the stage of Raw Credulity are characterized by egocentrism and wish fulfillment. This stage is not necessarily limited to prepubescent adolescence; infact, if an individual has had no formal introduction to religion as a prepubescent child, this stage may not be reached until religion is introduced. The hallmark of this stage relates to an individual's first introduction to religion, no matter what age this occurs. Malcolm X can be exemplified as being in Allports first stage of religious and spiritual development during the first years of his acceptance of Elijah Mohammed's teachings of the Nation of Islam. He accepted whole-heartedly everything he had been taught from Mohammed. Malcolm subscribed to sweeping indictments of entire races because that was what was being passed along to him. He had not yet had the chance, or cognitive ability to examine critically what he was being taught. So we heard Malcolm falsely accuse all white people of being devils, we heard the egocentrism in his lectures pertaining to the plight of the black man, and we witnessed the mental brainwash bestowed upon his impressionable mind.

James Fowler created the most comprehensive theory of faith development. Fowler held that faith was a process of development that spanned one's entire life. Like stage one of Allport's model, Fowler also conceived a stage representative of the abscense of logical thinking. At this stage, Intuitive-Projective faith, images of God are largely reflections of their relationships with parents or other adults to whom the individual is attached. Malcolm X believed that Jesus was white because that was what he had been taught in school from teachers and other authority figures. The relevance of the color of Jesus is minimal, however during Malcolm's presence in the Intuitive-Projective stage of Fowler's faith development model, he believed what he had been taught about Jesus and the color of his skin, and had not yet the opportunity to form his own conclusions. The same can be said about a Catholic who has been taught that the Eucharist is the literal transformation of the blood and body of Christ from bread and wine, and that this sacrament is imperative in attaining salvation. The repetition of this act is symbolic of the characteristics attributed to individuals in Allport's Raw Credulity stage and Fowler's Intuitive-Projective stage. Most individuals who repeat the act of the Eucharist inherited this behavior from parental or authoritative figures.

Vicky Genia organized a five stage development model that begins with egocentric faith and progresses toward spiritual commitment in adulthood. Genia's work is highlighted by her hypothesis that development does not always progress in a linear fashion, nor does it always move along smoothly. Malcolm X's initial plunge into the religion of Islam, and a Catholic's adherence to the Eucharist would be characterized in stage two of Genia's model, Dogmatic Faith. "Because religiously dogmatic adults fear disappointing God, they exhibit strict adherence to religious codes" (Frame, 2003, p. 48). Genia suggests that these adults are commonly intolerant of diversity and ambiguity. Genia continues that dogmatics seek to please God so that they will be rewarded and eternally blessed. Persons in stage two of Genia's model typically believe that religious affiliation and participation are critical. Malcolm X's affiliation with the Nation of Islam solidifies his position in stage two of Genia's model, specifically his references to his allegiance to segregation. They are likely to adhere to religious dogma as a means of being accepted by God. The dogmatic characteristics of the Eucharist implores one to realize that Catholicism entraps individuals in stage two of Genia's model.

It is difficult not to make the inference that higher stages in these models of development are more desirable. Infact, individuals who reach the higher stages of these models of development will have an easier time locating the intersection of religion, spirituality, ethnicity and culture. Stage three of Allport's model of religious development is called Religious Maturity. Allport describes mature religious sentiment as a

disposition, built up through experience, to respond favorably, and in certain habitual ways, to conceptual objects and principles that the individual regards as of ultimate importance in his own life, and as having to do with what he regards as permanent or central in the nature of things. Mature religious sentiment involves the ability of persons to remain connected to a religious or spiritual tradition, but to approach it critically. Moreover, persons in this stage are able to maintain beliefs that are useful and meaningful to them and reject those that no longer meet their needs. (Frame, 2003, p. 38)

If it is true that ones first religious affiliation is learned before the individual has the cognitive capacity for logical thinking, then one can deduce that every individual will be presented the opportunity to critically examine their system of beliefs, values and commitments. It is important to be able to take the perspectives of others and understand that other people have different perspectives and experiences of the world. Not everyone is presented with the same religious practice from birth, so accordingly, differing beliefs and ideologies of piousness present themselves.

Malcolm X experienced the repercussions of dogmatic faith when he was betrayed by Elijah Mohummad and the Nation of Islam. Only through the betrayal of Malcolm X, however, was the transition or elevation of El Haj El Malik Shabazz made possible. If egocentrism is the hallmark of early religious development, transcending the ego, or self, is the key to obtaining mature religious understanding. Allport's third stage of his model of religious and spiritual development, entitled "Religious Maturity", involves the ability of persons to remain connected to a religious or spiritual tradition, but to approach it from a critical viewpoint. He continues that persons in this stage are able to maintain beliefs that are useful and meaningful to them and are able to reject those that no longer meet their needs. Upon Malcolm X's arrival in Mecca, the holy city that all Muslims are required to visit once in their life if able, he realized that children of God come in all colors. He also was able to detach himself from his old perception of white people that he inherented while living in the United States. When Malcom returned from Mecca, he changed his name to El Haj Malik El Shabazz, denouncing the Nation of Islam, and rectifying the delivery of his messages, which included the abolishment of the phrase "the Honorable Elijah Mohammed teaches us" that preceded most of his statements. When Malcolm spoke publicly upon his return, he spoke from his own heart and with his own thoughts. He realized that no man could intercede with God for him. This revelation is similar to a Catholic who practices 'Confession' in Roman Catholicism. Catholics confess to the priest as if they are confessing to God when, in reality, the priest is just a man who sins like everyone else. Giving the power of God to a mortal man, who sins like every other man, is not only illogical, it's immoral. It is a matter of public record that U.S. bishops have knowingly transferred thousands of abusive priests into unsuspecting parishes and dioceses, placing fear of "scandal" ahead of the welfare of children. The bishops themselves have apologized for what they call their "mistake," but they say nothing about the crucial actions that constitute accountability (Bishop Accountability, 2004). This accountability is, of course, referring to the rampant molestation by clergy in the Catholic institution upon young children in the parishes. Again, we witness the ramifications of dogmatic faith when power is wrongfully allotted. The blind trust and faith in religion of those who put their children in the position of alter boys were unknowingly presenting their children to harmful predators.

Fowler's eloquent translation of the "Conjuctive Faith" stage of his religious development model coincides with Allport's understanding of "Religious Maturity". Like Allport, Fowler suggests individuals in this stage acknowledge and celebrate the multiple perspectives to faith without being forced to choose one direction or another. They are open to immensing themselves in the myriad of meanings inherent in myths and symbols. Fowler too insists that one must be willing to examine critically their system of beliefs, values, and commitments before the stage of 'Conjuctive Faith' is entered. He also asserts that before one enters this stage, "one must gradually begin to take responsibility for an authoritative worldview that they themselves have chosen, rather than being content to rely on others goals and values." (Frame, 2003, p. 49) Analyzing and examining one's faith heritage does not mean that individuals must reject their religions, instead, they commit themselves to faith through conscious choice rather than through unexamined acceptance.

The fifth stage of Vicky Genia's model of religious and spiritual development is appropriately titled "Transcendent Faith". Although Genia believed that attaining the final stage of her model was rare, she perceived that those commited to universal ideas, and are selflessly devoted to truth and goodness, and who experience community with others of diverse faiths 'transcend faith'. She continues that persons in this stage have a transcendent relationship to something greater than themselves, and have eliminated magical thinking, egocentricity, and anthropomorphisms (attributing human characteristics to God). Malcolm X, upon his return from his pilgramage to the holy city of Mecca, epitomized an individaul who has transcended faith, as Lee (1992) presents in the film Malcolm X. Not only did he recognize the error of his teacher Elijah Mohammed, he was able to form his own hypothesis about other races and journey deep within his own conscience to form his own conclusions. His new persona, El Haj Malik El Shabazz, was not only his elevation above what he had been taught, but also a simultaneousgrasping of what he had found useful and rejection of what he deemed useless. He no longer subscribed to sweeping indictments of the white race, that of which he had been taught not only through experience, but through the mouth of his mentor. He transcended the hate and contempt that was presented to him in an effort to find a common solution to a common problem, which at the time was mainly focused on race relations in America.

A Christian that has reached the level of "Religious Maturity", according to Allport, that has "Conjunctive Faith", as referred by Fowler and that has "Transcended Faith" as described by Genia, will have realized that the crucifixion story of Christ, as told by Matthew in the Bible, has discrepancies. The utterance of Christ, "My God, My God, why hast thou forsaken me" could only jar suspicion in a logically developed mind. The son of God, in Christian belief, in fact, God himself; as it is told that Christ was the human manifestation of God on earth, asking himself/ his father why he has abandoned him screams blasphemy to all religious and theological authorities. Logically Christ would not question the will of God so, sequentially, one could only question the biblical interpretation of the life of Christ. Individuals who transcend faith realize that there is no benefit to claiming affiliation to any religion; it serves a greater purpose to find the connections between all faiths and realize the truths each one represents.

Because religion is based solely in culture and ethnicity, we have an array of different religious faiths and perspectives. At the root of each religion and faith lies individualistic ego. The formation of each denomination and interpretation of specific religions was constructed throughout history to fit and serve the specific needs and desires of an aspiring group. Most religion, including denominational religion, aspires to exclusivity rather than inclusiveness, that is, they seek to exclude rather than include. The perfect utopian religion would have to include tenets that seek the imploration of all mankind to seek affiliation, have a large enough scope to include the needs and desires of every individual, and teach the connectedness of the entire human race.

The African-American experience in slavery is the front-running example of the division of humanity that results from divided religion. The kidnapping, erasure of history, and maltreatment of slaves in America may have been prevented had there been one organized belief in God. The argument that Africans had no religion was just one of the many justifications used to advocate slavery. If all of humanity had been viewed as equal, relative, and precious, such atrocities could not have been possibly committed. African Americans have long insisted on speaking to their experience in this complete degradation and annihilation of human spirit in several ways. As witnessed in the film, "Say Amen Somebody" gospel music has been an outlet for the pain and suffering inflicted by slavery. Spirituals, as the songs have been affectionately referred, arose while slaves worked in cotton fields and when slaves sought freedom in organized escape attempts. Even through tragedy, African Americans were able to garner the Holy Spirit to pacify their grief. This division of humanity is still present today and will remain evident until all are united, and this unity will be evasive until all are united under a common belief.

If religion, spirituality, ethnicity and culture meet or cross at one point, located at this point will be the unknown orchestrate of all things. Whether one believes in God, evolution, or neither, one of these three beliefs will be at the point of overlap. The various models of religious and spiritual development serve as an indicator to show how an individual can not only ascend through the stages of faith, but also transcend them as well. It is only as we pass through these stages may we find true meaning in all religion.

El Haj Malik El Shabazz' abrupt life reminds us of how ethnicity and culture tie into religion and how the transcended mind can rise above the complexity of religion.