Avoid Down-Negotiating Purpose as Liberator To Foster Psuedo-Relations

Afrikan ascension is natural purpose. The greatest and most long-lived civilisations to exist have come forth as a result Afrikan purpose expressed. The various levels of the self are naturally purpose laden for the continual rise of this primary and spirit people of creation. Hence: the Afrikan person self is purposeful for its own sake and for the sake of wider Afrikan elevation; the harmonious and complementary Afrikan male-female union is purposeful for its own sake and for the sake of wider Afrikan elevation; the Afrikan family is purposeful for its own sake and for the sake of wider Afrikan elevation; the Afrikan community is purposeful for its own sake and for the sake of wider Afrikan elevation; the Afrikan nation is purposeful for its own sake and for the sake of wider elevation; and so on. Clearly, the levels of the self are not mutually exclusive and hold both inward and outward responsibilities that are purpose-driven of rightful order.

Despite the efforts of others that mean the Afrikan ill to derail Afrikan self-determined purpose across the centuries of the recent Maafa, purposeful substance remains within the soul people of the world. Yet, it is for Afrikans themselves to cultivate, develop and express their purpose to the full. Here, the role of the liberator, its inseparable process of liberation and the victorious outcome of Afrikan liberty is key. The liberator role and the liberation process seeks to realise purposeful liberty. And at the same time, both must hold upright purpose for liberty to be attained, maintained and secured.

As the liberator role is a feature of various levels of the self, purpose-filled substance relative to self-level is of rightful order. In this, upright purpose ought never be void. At the fundamental levels (in metaphorical terms) the Afrikan masculine man holds his purpose to nest-build  and the Afrikan feminine woman holds her purpose to nest. The purpose of the Afrikan masculine man and the purpose of the Afrikan feminine woman are naturally essential but not the same. Of course, with alien contaminants of ill being pushed and peddled by the forces of anti-Afrikan agency there can be much challenge at this fundamental level as Afrikan souls are set upon in destructive ways with vices such as misandry, misogyny, feminism or the thrust for a gynocracy.  

Therefore, it is of powerful importance that upright Afrikan purpose is both realised and safeguarded. For example, with the torrent of feminist posturing, it is vital that the upright role of the Afrikan liberator amongst the Afrikan male populous is developed, cultivated and safeguarded with particular focus and vigour. The role of Afrikan liberator is a firm part of Afrikan masculine manhood and as such masculine manhood is at a deficit if void of this aspect. In this regard, there are some avenues of conduct that surely ought to be avoided when it comes to engaging the genuine and sincere liberator (or would-be liberator), particularly at the level of male-female union:

Wilful misuse of personal relationships as intentionally manipulative leverage to sway the liberator from upright purposefulness of role. Here, disingenuous advances towards the genuine liberator can be made with goal of delivering the ultimatum, ‘Be with me or be a liberator (not both)!’. Of course, this is nothing more than a pseudo-relation and the liberator of self-worth will necessarily bring any such a chapter to a close accordingly. However, the susceptible would-be liberator may succumb and never realise his liberator self.

Wilfully and destructively strategizing to isolate the liberator from upright purposefulness of role. Here, attempts to wilfully and destructively manipulate the liberator (or would-be liberator) away from material, services or people for their role empowerment is dire disorder at best. This could take the subtle form of directing interest exclusively towards social activity that is largely void of liberty focus. Or, the approach may be more overt by way of a misguided soul becoming excessively hostile even at the mere suggestion of developing or rightfully exercising the liberator role. The use of other tactics such as attempting to concoct and inject fake guilt into the liberator or would-be liberator may also be applied. This is dire disorder and highlights the existence of a pseudo-relation that can derail the susceptible would-be liberator.

Wilfully generating destructive conflict any instance that the liberator role is even mentioned let alone exercised. This is a deliberate wearing-down tactic that can obliterate the liberator role if the susceptible would-be liberator engages in it. Here, the would-be liberator can be shoehorned into negotiating-down the liberator role episode after episode until the role is null and void. At the end of the destructive trail comes the misguided pronouncement, ‘You didn’t need the role anyway, all you need is me!’. This is yet another example if a pseudo-relation to avoid.  

This is not intended to be an exhaustive list of examples, however does highlight the wastefulness and damaging effects that the pseudo-relation can have on the imperative role of liberator. Wholesome Afrikan relations include the liberator role of rightful order. Indeed, the relation itself is naturally liberator role functional. As such, no Afrikan soul ought to suffer a genuinely unworkable male-female union of pseudo-relation disorder.  

The role of liberator, its inseparable process of liberation for the victorious attainment, maintenance and security of Afrikan liberty surely ought to be stationed correctly as essential functioning for Afrikan ascension.