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

It is natural and normal for Afrikan souls to connect with each other in order for progressive and constructive living to be fully expressed. Yet, in times of interruption and disruption, others that mean the Afrikan ill may take it upon themselves to attempt to destroy wholesome relations amongst soul people and make efforts to disallow the establishment of ones with the potential of positive outcomes for the betterment of Afrikan people.  

To illustrate the meaningfulness of establishing relations, a contemporary mainstream source offers the following detail in respect of the self at the person level: 

"Space for new relations" in a relationship context often means allowing time and distance for...individuals to explore their own needs and desires, potentially leading to personal growth and a stronger, more balanced connection. It can also involve letting go of past attachments or resentments to make room for new possibilities in the relationship or in one's life”. 

In order to bring the focus to the level of Afrikan people as a whole and to be reflective of this people’s natural shared core of oneness, adaptation of the sourced detail is considered apt. Alteration may result in something that looks like the following: 

“Afrikan space for new relations can mean allowing time for Afrikan souls to meet and forge relationships with other Afrikan souls who are - or potentially able to – rightfully mission for the fullest flourishing and security of Afrikan people here, there and elsewhere. This can lead to growth and stronger, balanced connections of rightful order throughout the various levels of the Afrikan self. It can also involve letting go of past attachments of disorder or dysfunction that are anathema to Afrikan ascension allowing room for new possibilities for Afrikan optimality to be realised”.  

Unfortunately, others that mean the Afrikan ill may attempt to sabotage the rightful establishment of space for new relations amongst Afrikan souls. Attempts made in this regard can be brought into awareness with just a cursory glance of the Afrikan experience in recent historical times. Yet, that which may not be so obvious are the wilfully destructive efforts that can be made by susceptible souls consumed with contaminants of ill by proxy. In this, Afrian souls can serve their best interests well in safeguarding their heads of state and others amongst their number genuinely working for the betterment of Afrikan souls.  

Indeed, at the everyday person level, Afrikan souls do well to avoid becoming agents of doom in respect of establishment of new wholesome relations amongst Afrikan souls. In this, the boundaries of those rightfully missioning for Afrikan ascension surely ought to be respected.  Here, deceitful, deceptive and destructive behaviours deliberately set to undermine progress can be safeguarded against. Tendencies such as that to ‘go behind the back’ of a soul of genuine rightful order to secretly target and collude with that soul’s past connections that proved to be unworkable with the wilful intent to undermine or diminish the value of that soul’s constructive progress and upright effort is despicable to state the least. This can be especially insidious, if the perpetrator projects, postures or professes to be an ally of the upright soul and, at the same time works to destroy space for new Afrikan relations of upright progression.      

Despite the challenges, Afrikan souls surely have a duty and responsibility to themselves to build wholesome relations amongst themselves here, there and elsewhere and safeguard against ill-folly. In this, the recovery of self-knowingness and cultured living (creatively restored or otherwise) is key. After all, civilisation is not of happenstance.  

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