Shrine Work

The world’s most genius-filled people naturally have an incomparable work-ethic. The superlative spirit people have the ability to lift themselves in the most powerful of self-determined ways. The annals of history are a testament to the grand excellence of panoramic achievements resultant from superb Afrikan effort. Afrikan shrines are centres of spiritual and cultural engagement that aid focus and energy toward progressive Afrikan endeavours throughout the sphere of life. Rooted in the divine essence that emanates from this soul filled people, sacred places are key invigorators for shaped, directed and purposeful diligence in the self to bring about eminent civilisation. Ritual and ceremony are shrine work which reciprocally provides ever greater strength for a flourishing, natural, ethical and exemplary working life in the context of a self-governing people of magnificence. The Kiswahili word phrase to work is Kufanya Kazi.

During the horrific disruption of the Maafa of recent centuries Afrikan people have been subject to the criminal theft of themselves and their working effort. Stripped from their homeland and severed from the spiritually and culturally determined effort for self-benefit Afrikan souls were forced (under the most terrible conditions) to toil in service of barbarous enemy forces. Generation after generation were subject to plantation hell with the only payment for this savage onset being forcible containment to suffer and genocide. The legacy of this abomination continues as Afrikans are still coerced into breathing an existence to exclusively serve the interests of others that mean them ill. The fight for freedom from the demonic enemy perpetrators of these evil practices has naturally become an important part of Afrikan life.

With historical recency enemy strategies have been sinisterly adapted. The shackles and chains of the then may not be openly visible, but to whom does Afrikan ingenuity and labour go?  Afrikans have been shipped from place to place whether described as the so-called ‘windrush era’ or otherwise in order to benefit others. To keep the Afrikan pacified or synthetically motivated, Afrikan souls may be seemingly compensated in monetary terms by naturally resource poor foreign forces who generate the means to pay by stealing from Afrikan land and resources in the first place. Disguised by imposed conditions, anti-Afrikan propaganda, miseducation and so on, enemy-twisted perceptions of reality persist. As a means of survival in such conditions Afrikan souls do their utmost to negotiate the turmoil in which they have been hurled.

As Afrikans reclaim and restore their sacred selves sacred space is also restored. Energising greater and greater capacity to direct working effort toward self-benefit becomes a progressive reality. Working for foreign forces is relegated to the status of survival strategy and real self-pride or dignity of the pinnacle order to is placed on the wonderful imperative of working in the interests of Afrikan nationhood. In creatively restoring their Afrikan shrines, Afrikan people can spiritually and culturally root themselves in protection against the wicked intent of others. More especially, the Afrikan shrine is an energiser aiding directed ethical working for the most magnificent and hardest working people ever to live. Then, as future generations come to be so too will the realisation of Afrikans throughout the world harnessing their own natural resources and working in their own self-interest become manifest. The Afrikan shrine is an important feature of life in the thrust for restored substance of Kufanya Kazi.  As the Afrikan works his or her shrine so too does the effort to restore Kufanya Kazi come to fruition.

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.

A wonderful way to restore the collective ascendancy through shrine elevation is to become a part of an organ for Afrikan ascendancy.  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.