Special Shared Space of Oneness Reflects Special Shared Core Oneness of Self: What of Space for Mirroring? 

There is no doubt that Afrikan souls gain much from the inspiration and example of those amongst their number that genuinely mission for the fullest flourishing and security of Afrikan souls here, there and elsewhere. This is not to say that Afrikan souls unnaturally seek to become exact copies of each other but rather empower themselves with the life lessons and knowingness that can be drawn from their pool of shared experience in thrust of their continual ascension of rightful order.  Here, Afrikan souls can indeed cultivate and express their collective personality at their shared core level of oneness by having the space to looking into the mirror of the wider self. Indeed, as the establishers of the greatest and most enduring civilisations ever to exist, for Afrikan souls to mirror the same in any era is the stuff of optimality.   

Unfortunately, in a state of interruption disruption where others of ill may attempt to impose themselves on Afrikan life in destructive ways skewed processes of ‘mirroring’ can materialise that can bring harm to soul people. For example, susceptible souls may take on self-damaging behaviours by replicating what they see exhibited in others that mean the Afrikan ill. A form of self-destruction by proxy.  

To illustrate the point, a contemporary mainstream source offers the following detail in relation to the self at the person level: 

“Mirroring, or imitating someone's actions, body language, or speech, can sometimes be used to establish rapport or connection, but it can also be used in a destructive way, particularly in manipulative relationships or by individuals with certain personality disorders. Mirroring can be manipulative if it's used to control or dominate someone, or if it's used to exploit their vulnerability”. 

Another mainstream source suggests that: 

“Mirroring is a behaviour commonly used by narcissists to gain control, manipulate their victims, and create a false sense of intimacy”. 

Certainly, Afrikan souls ought not succumb to the orientations of disorder that can come from the negative posture of attempting to attack souls of upright ascension: ‘Who does that person think they are? If they do something, I will do something too no matter how deceitful, destructive or manipulative’. Or: ‘I’ll show them who’s who by masking tactics to undermine their progress whilst attempting to mimic their aesthetic form void of genuine upright substance as long as my  ill-aggrandisement  is continually  fed’. 

Such folly of pettiness and of wilfully destructive positioning steeped in unknowingness of self surely ought to be avoided by Afrikan souls here, there and elsewhere. Afrikan souls have a vast panorama of exceptional civilisation building from their shared ancestral pool from which examples can be genuinely and empoweringly mirrored and advanced upon in the now and throughout the tomorrows to come. After all, the phenomenon of civilisation is not of happenstance.  

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