The Shrine of Self

Having a special place of reverence for the most magnificent and first people of Creation is simply an extension of the Self. The Afrikan can only create places of sacredness because he or she is sacred. Likewise, special reverence at such special places is reciprocally reverence and elevation of the self (amongst much else). This has been firm truism of Afrikan wisdom tradition from the earliest of times. The Afrikan shrine is a place of spiritual and cultural nurturing and development energising life in harmony with the rhythms of the universe divine. Afrikans are the spirit ones of creation and are the superlative nurturers and developers of life in centrality within the sacred universe. With the guidance of Maat, Truth, Justice, Righteousness, Harmony, Balance, Reciprocity and Order prevailed. The Afrikan naturally creates space that reflects his or her ethical substance of being. If the Afrikan has a shrine then the Afrikan must be a living, breathing organic spirit of reverence. That which right is enshrined within the knowing Afrikan soul. The natural shrine is within. The Afrikan is a shrine of Self.

 As a result of genocidal impact of the Maafa of recent centuries the reverence of the Afrikan self has been subject to severe attack by enemy forces. Anti-Afrikan forces have bogusly convinced themselves that Afrikans exist with the sole purpose of being an expendable provision for pleasure or profit in the death traps referred to as plantations. Accordingly, this foul unthinking, unnatural and criminal way had to be brutally enforced. Not only was savagery unleashed of the lowest form because of the psychopathic behaviour of the barbarian but also because that same criminally afflicted minority in world sought to go against natural divine order. Natural Afrikan Self reverence was viciously and systematically mis-shaped to become self-contempt as Afrikans were monstrously maltreated in the grand attempt to destroy spiritual and cultural essence. Any reverence was to be directed towards the so-called master, the vile perpetrator of the criminality in the first place. Out of this cesspit of degradation behaviours emerged from the Afrikan that was coerced out of him or herself that were not natural nor reflective of progressive and wholesome life prior to enemy imposition.

The so-called master of the plantation would pit Afrikans against each other using a barrage of sinister stratagem and at the same time position himself as ultimate ‘lord’. He would manipulate Afrikan souls through bribery, trickery or so-called privilege to keep other Afrikan people in check. Of course, anyone used in this way was expendable just as every other soul enslaved and could face death and torture as any other upon usefulness served. Whether in the field or afflicted with the illusion of privilege in the house the enslaved Afrikan remained enslaved all on the plantation and subject to the criminal whims of barbarity metered out by the so-called master. This whole horror is dire criminality, a system of injustice manufactured by the enslaving brute. The living legacy of these circumstances and roles continue to persist. What are the ills that plague the Afrikan? Who is in control? How is the Afrikan being misued? What roles does the Afrikan play? From whom does the Afrikan want the provision justice? These and an innumerable list of evermore poignant questioning can surely yield insightful results in highlighting carryover vestiges.

Fortunately, Afrikan people throughout the world are increasingly becoming more knowledgeable of themselves and are taking the responsibility to purge and correct themselves of enemy imposed ills. Whether in the realms of well-known so-called celebrity status or else known just to family and friends, Afrikans throughout the world are throwing off the shackles of use and abuse and asserting themselves from their true and natural essence as purveyors of righteousness. The realisation that no matter the station in life the imperative for global Afrikan ascendancy must brought to fruition is continuing to gather momentum. As a result, the days for Afrikans to be manipulated as tools in service of anti-Afrikan forces to keep other Afrikans in check for servitude or other detrimental strategies are surely redundant as Afrikans become self-governing. It is here that the clarity of a just world lies for there is no justice to be found in an alien system of injustice. Real justice must be restored in the world with Maatian ethics for the now.  

The wonderful, magnificent, first and most glorious people of the world will again rise as they recover and restore their righteous shrine of self. The sacredness of the Afrikan soul – all nine parts of it – are best nurtured outside of un-freedom and in expression, nurturing and development of the Afrikan spiritual and cultural way. Knowing and nurturing the sacred self through shrine activity, observation of the Afrikan cultural calendar and organised with mission of purpose for the attainment and maintenance of pinnacle Afrikan liberty and nationhood is indeed the Afrikan shrine of self manifest. Indeed, both the restored Afrikan shrine of self and the Afrikan shrine is a living representation of real justice. A symbol of Maat can be certainly be a feature in Afrikan shrine space reflecting the imperative mission to attain and maintain a just world.  

Let the divine Afrikan be and right will again be seen.

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.