Avoid The Destructive Relational Attempts to Lure of the Liberator From Rightful Function  

Relations are naturally fundamental between Afrikan souls. Each level of the self is based on relations. The Afrikan person self exists because of the collective parts of the soul and relations in wider communal space. The harmonious and complementary Afrikan male-female union exists because of the relation between the Afrikan masculine man and the Afrikan feminine woman and relations in wider communal space. The Afrikan family exists because of relations between its  collective members and relations in wider communal space. The Afrikan community exists because of its collective members and relations in wider communal space. The Afrikan nation exists because of relations between its members and relations in wider communal space. The Afrikan nation exists because of its collective members and relations in wider communal space. The Afrikan world community exists because of its collective members and its relation within the sacred universe at large.

With the interruptions and disruptions of the Maafa of recent centuries, others that mean the Afrikan ill have sought to destroy or derail wholesome and rightful relations between Afrikan souls. The litany of strategies deployed by alien forces of ill are replete throughout the Maafa. Yet, it is for Afrikan souls themselves to establish and restore themselves to rightful relational order. This is necessarily self-determined and self-defined effort on the part of this primary and spirit people of creation. The role of the Afrikan liberator with its intimately connected process of liberation and the victorious outcome of Afrikan liberty are key in this.

Wonderfully, Afrikan souls throughout the world are engaging in the imperative and upright thrust for the ascension of their own people. With such engagement there are certainly destructive attempts to avoid that may be expressed through Afrikan souls where alien ills are left to fester. The following are some example scenarios where attempted disfunction can rear its ugly head in respect of Afrikan relations particularly with the male-female union:

Attempt to undermine communal leadership in the guise of ‘50-50 equality’. This is particularly concerning for the Afrikan masculine male liberator who may be faced with disorderly strategy such as fabricated conflict generation in the attempt for synthetic ‘50-50’ operations to be coerced into being. Here, the female contaminated with alien ills such as feminism can be attracted to disorderly function as the already nonsensical notion of ’50-50’ can itself be a ‘stepping-stone’ ploy to bogusly steer ‘leadership’ her way as the misguided thrust for a gynocracy is revealed.

Attempts to frustrate the liberator by undermining the process of personal development for a functional liberator self at the level of harmonious and complementary Afrikan male-female union. Here, programmes of learning, the thrust for spiritual-cultural restoration and being part of the same organised mission for ascension can be key areas of engagement. A disingenuous empty show of interest at any (or all) of these key areas as a guise to steer the liberator away from the liberator role is disorder at best.   It may be that a soul afflicted with disorder will deliberately cause disruption in the development process itself without the intention of ever seeing any programme to completion or engagement in rightfully ordered thrust for ascension. Some, even after being fully aware of necessarily in-place process may attempt to establish ‘union’ with deliberate efforts to circumvent the in-place process for anti-liberator dominance.  

Attempts by units of disorder and other misguided groupings operating in such guises as a social network who deploy ‘operatives’ or recruit susceptible souls as operatives to lure the liberator away from the liberator role. Working on the basis of their attempts to induce frustration, misguided souls may assume the condescending posture of a ‘take it or leave it’ approach, meaning that no matter how dire the option concocted or presented, the liberator must somehow see it as the only option available and succumb to disfunction.

Attempts to switch back and forth between the realms of Afrikan mission ascension and agendas of anti-Afrikan agency in the attempt to frustrate the liberator out of upright functioning. Here, operatives may seemingly engage in necessary programmes and activity for ascension. However, the misguided soul may then strategically switch orientation to some alien anti-Afrikan thrust available to them in the mainstream so as to levy control or outright derail the thrust for liberty. In this, fabrication and a barrage of bogus excuses can be brought to the fore as justification for any attempts to inject disorder. In some dire instances the liberator is considered existentially guilty of something (or anything), (males in particular) by proxy of alien forces of ill and attempts to maltreat accordingly are brought to the fore as the derailment mechanism.

The points raised here do not serve as an all-encompassing list of ills. However, they do highlight some of the areas where destructive ills can be revealed. In relation to the levels of the self these surely ought to be avoided. At the level of the harmonious and complementary male-female union there surely ought to be particular focus for the genuine and sincere liberator. Whilst there are no absolute guarantees in the outcome of relations, there are a number of important elements to consider as a matter of course. As such, Afrikans ought not suffer a genuinely unworkable male-female union.

The role of the liberator and  the process of liberation  surely ought to be functional  in Afrikan souls throughout the world if the victorious outcome of Afrikan liberty is to be attained, maintained and secured.