Divine Ascension Renders the Emasculated and the Ungroomed Obsolete Disfunction

The Afrikan masculine man and the Afrikan feminine woman are core essentials to Afrikan life. They are necessarily not the same by grand orchestration of the Creator Supreme. Thus, it is the coming together of these two persons that constitute the harmonious and complementary Afrikan male-female union. Just as the Afrikan masculine man is a wholesome part of the core essential with the particular imperative qualities of masculinity he brings, so too the Afrikan feminine woman is the other wholesome part of the core essential with the particular imperative qualities of femininity that she brings. In union-ship, naturally the masculinity of the Afrikan man is upright continual flow for the union to flourish. Likewise, the femininity of the Afrikan woman is rightful continual flow for the union to flourish. This is divine ascension that is amplified throughout the levels of the self. Thus, the wider Afrikan family flourishes, the Afrikan community flourishes, the Afrikan nation flourishes and the Afrikan world community flourishes.  The harmonious and complementary Afrikan male-female union has been enshrined in divinity throughout the ages with deified unions such as that of the one between masculine King Ausar and his feminine Queen Auset. Or, the one of the masculine Principle Law Giver Djehuti and his supportive feminine Law Detailer - Maat. The greatest and most long-lived civilisations that have ever existed in the world came to be through the self-determined effort of rightfully ordered Afrikan life.

With the interruptions and disruptions of the Maafa of recent centuries, others that mean the ill have sought to destroy the Afrikan masculine man and the Afrikan feminine woman. Alien forces of ill have peddled and pushed a barrage of ill-contaminates as aids to their destructive intent. Miseducation, chaos-causing ideologies such as misandry, misogyny or the thrust for a gynocracy, gender mis-engineering to undermine the masculinity in the male or undermine the femininity in the female and on and on.  Yet, in the context of alien imposition Afrikan sous can envisage themselves in the roles of a functional male-female union. The image of placing themselves in the respective role of the ‘bride and groom’ at a marital ceremony can be etched in the minds eye. Of course, for the alien forces of ill bent on destroying themselves and the world, the ‘bride and groom’ descriptor can represent relations rife with aggression and all manner of hellish behaviour.

However, for the Afrikan souls moving in the natural thrust of divine ascension such a descriptor can speak in some way to the feminine nature of the Afrikan woman as ‘bride’ and the masculine nature of the Afrikan man as ‘groom’. Afrikan souls are not naturally a people of rooted to aesthetic just-for-the-moment event-centred functioning therefore the masculine and feminine roles are continual and not exclusively tied to ceremony-day. This means that the ceremony is a punctuating point only. The long-term substance of deeper spiritual-cultural rootedness and rightful and ordered living is the enduring stuff of the harmonious and complementary Afrikan male-female union.

This does not mean that genuinely unworkable unions are to be suffered. However, it does highlight that roles aligned to nature of being are important. If the alien forces of anti-Afrikan agency have their way then there would be no Afrikan feminine female ‘brides’ or ‘brides to be’ for the Afrikan masculine man as they would render the Afrikan woman ‘un-groomable’. A plethora of ‘ungroomable’ Afrikan females who would otherwise be wed is not the bogusly peddled pseudo-quality of ‘independence’, this is sheer and dire self-neglect. Of course, alien forces can then have their wicked way as the female groomer whether the female is conscious of it or not.  Also,if these alien forces of anti-Afrikan agency have their way then there would be no Afrikan masculine male ‘grooms’ or ‘grooms to be’ as they would strip the Afrikan man of his grooming role. A plethora of emasculated males who would otherwise be wed is not the bogusly peddled pseudo-quality of ‘equality’, this is sheer acquiescence to less-than disorder.    

Whilst the aesthetics of person beauty and holding ceremony and event may have importance, the rooted deeper substance of beingness is crucial for Afrikan ascension. This can mean that in the world where it is possible that the ills of ‘false-accusations’, false claims of ‘me-too-this’ or ‘me-too-that’, ‘bait and switch’ ploys and the ‘warlock-hunt’ against the Afrikan male abound, the Afrikan female may have to become more willing to approach particular types of  Afrikan males (on the basis of sound judgement) for potential union-ship in clear, honest and in genuine uprightness for dialogue of engagement beyond the level of sheer aesthetics. This can also mean that  either the misguided Afrikan male or Afrikan female who is destructively and wrecklessly ‘loose’ with themselves can be identified in order for the Afrikan soul on an upright path to act accordingly. Only Afrikan souls can restore themselves to rightful order and creative approaches can be a great boon to Afrikan ascension.    

The self-determined spiritual thrust of Afrikan souls represents divine ascension. It naturally renders alien contaminants of ill obsolete. With ASBWOK (Afrikan Spirituality By Way Of Kwanzaa), living self-knowingness throughout the various levels of the self is empowered. Here, purposefulness is inherently energised as each level of the self holds wider functional responsibility to the other levels of the self. In this, the levels of the self are not mutually exclusive but rather share oneness of substance for the imperative thrust of Afrikan ascension. With ASBWOK the levels of the self can be highlighted as:

Kimungu Madhabahuni is a time of year to celebrate the Afrikan shrine at home and beyond. Kimungu Madhabahuni takes place during the holiday period associated with the spring equinox. At this time many people are away from the mundane of the various institutions albeit largely as a dictate of presently popular foreign religious doctrine. This therefore, can allow many more Afrikan people the time and space to restore, elevate and be themselves freely in reverence at their own special places.Throughout the annual cycle of the spiritual and cultural calendar of the Universal Royal Afrikan Nation observance to observance, Afrikan life is endowed with the essential of living knowingness. For the Afrikan souls, being a part of an organ for mission ascendancy is key. The Universal Royal Afrikan Nation is a spiritually and culturally rooted organ for Afrikan ascension.

The Universal Royal Afrikan Nation (URAN) is an Afrikan-centred spiritual and cultural mission for ascendancy that embodies living spiritually and culturally rooted life. To find out more about URAN and its spiritual-cultural mission for liberty and nationhood click here. The exquisite URAN pendant can be obtained online by clicking here.

In his capacity as an Afrikan-centred spiritual cultural practitioner this author is available for further learning in this regard and also for the carrying out of ceremonies such as naming and name reclamation. For details please click here.

Afrikan World Studies programmes are an important forms of study in understanding the Afrikan experience. There are a range of subjects covered on these programmes including History, Creative Production, Psychology and Religion. To find out more about these learning programmes please click here. For the video promo for these learning programmes click here.

At nominal cost, also consider acquisition of an a4 laminate poster of articulations by this author when visiting the Yemanja institution to enrol, consult, learn, gather or otherwise.

Also, visit www.u-ran.org for links to Afrikan liberation Love radio programme on Universal Royal Afrikan Radio online.