Kimungu Madhabahuni (Divine Shrine) - Afrikan Souls, Natural Custodians of Upright and Peaceful Order (Part 2)

By the grace of the Creator Supreme, the primary people of the world are Afrikans. It is these souls that ushered civilisation into the world and that brought forth peaceful living and fullest flourishing in their natural norm of self-determined living. The conception of peacefulness amongst Afrikan souls has been firmly rooted in Afrikan life from the beginning. Peacefulness throughout the various levels of the self is of vital importance here. Yet, peacefulness does not represent an escape from reality. For Afrikan souls to be at peace with themselves requires self-knowingness and progressive practical engagement in life’s progressive functioning and elevation as best as it is possible to do. The ancient Afrikan word Htp (Hotep) representing divine living peacefulness is a word of powerful substance that helps to describe the state of being that comes from self-determined effort and abundant living. In Kiswahili the word for peace is Amani. These words denote fundamental functioning for the living shrine of the Afrikan self.

With the interruptions and disruptions of the Maafa of recent centuries, the natural norm of peacefulness has been set upon by alien forces that mean the Afrikan ill. The destruction of Afrikan culture and language were high on alien agenda.  

Wonderfully, Afrikan souls made grand efforts to reclaim, restore and use words to elevate themselves. One of the words that became a popular in the thrust of reclamation was Hotep. Great Afrikan cultural practitioners, historians and thinkers would introduce their presentations with this word not only as an announcement for progressive learning but also to energise upright standards of Afrikan living.

However, the alien forces of anti-Afrikan agency are persistent in their quest to push disorder and disfunction amongst Afrikan souls. It would surely be a great boon to alien forces of ill if Afrikan souls were to abandon any effort to reclaim their own tongue and wholesome cultural facets. Void of the possibility to remove the word from Afrikan vocabulary because of its progressive impact, have alien forces of ill then missioned to grotesquely transform its meaning? Could alien forces perhaps even promote a sense of ill-feeling every time the word is to be heard by Afrikan souls themselves? And would susceptible Afrikan souls further such an endeavour of ill by proxy?  An implication is, if such strategy were to be successfully implemented with one Afrikan term, then it could be replicated for other Afrikan terms and other areas  of meaningful substance in the lives of Afrikan souls.

Thus, has this ancient Afrikan word that is naturally wholesome come to be grotesquely misused to reflect the escaping of reality? Has it come to be grotesquely misused to reflect image rather than substance of rightful being? Has it come to be grotesquely misused to mask wilful wrongdoing? Has it come to be grotesquely misused to absolve the self of upright duty and responsibility to practical betterment of Afrikan souls? Has it come to be grotesquely misused to foster self-destructive conflict? Has it come to be grotesquely misused to mask alien contaminates of ill and promote anti-Afrikan disorder through vices such as misandry, misogyny or the establishment of a gynocracy? If the answers to such questions is of the dire abnormality of yes then surely the work is to purge the alien contaminate of ill  and safeguard against misuse rather than to discard or condemn a word of such substantive meaning in its truism throughout the Afrikan continuum.  

Further, if the Afrikan response to alien imposition is merely fed-upness or the reaction of open attack, or to abandon or flee from any sign of self-knowingness or words that reflect self-knowingness and self-peace then surely alien forces of ill ‘rub their hands with glee’. Peaceful living is a natural right and grand inheritance for Afrikan souls. The meanings of Afrikan words is rightfully determined by and the preserve of Afrikan souls themselves. This has been so throughout the Afrikan continuum.

As one great thinker asks, ‘Is not the old something new?’ Afrikan souls must surely transform themselves to rightful order and out of the destructive pseudo-culture of self-denigration. If Afrikans condemn their own conception of sacred peace and its descriptor, how can it then be brought to fullest fruition in life’s practical unfolding? The Afrikan person self must reclaim peaceful living of excellence, the Afrikan male-female union of harmonious complementarity must reclaim peaceful living of excellence, the Afrikan family must reclaim peaceful living of excellence, the Afrikan community must reclaim peaceful living of excellence, the Afrikan nation must reclaim peaceful living of excellence and so on.  Imhotep the ancient Afrikan polymath is a soul bearing the name of peace. Can Afrikan souls produce the genius-flow of self-determined elevation in the now? The answer must surely be a resounding, ‘Yes!’ with a look into the mirror of self wherever located in the world. The powerful ancient Afrikan word Hotep lives because Afrikan people live in their natural mode of ascension. The word Amani lives because Afrikan people live in their natural mode of ascensino. In this arena, Afrikan souls meet and greet with the words, Kimungu Ukombozi (Divine Liberation).  Here, this is punctuation to mission for and safeguard rightful peace and prosperity for Afrikan souls.  

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.