What of Financial Guidance?

The vital role of wisdom guide has been with the Afrikan since the earliest of times. Whether a soul is considered to be a parent, teacher, leader or otherwise the role of wisdom guide is necessarily inherent. Of course, at with the natural norm of all life expression in the lives of this soul people the role is rooted in cultural fabric, is informed and spans wide range of subject matter for upright pragmatic engagement. Through passage of rites the role of wisdom guide can be formalised for shared standard outcomes to be realised. Yet, the role crucially never ceases to be in its everyday expression throughout the various levels of the self (even informally). The norm of pinnacle civilisation for this primary people of creation is actively realised with necessary role engagement. As such, one of the important areas in the remit of the wisdom guide is that of self-economy and its monetary operations. Here, some level of knowingness of the self-economy function and use of its commodities can be shared with those guided to great effect for successful ascension.

Popularly, in contemporary times the phrase financial guidance has been utilised to describe activity in this regard. According to a mainstream source financial guidance is described thus:  

“It seeks to provide financial information, rules of thumb and general guidance in respect of possible options a person may wish to consider (i.e. what a person ‘could’ do), based on a general understanding of his/her current circumstances, needs and priorities, so that individuals are supported and better able to make their own informed decisions about what actions they wish to take in respect of their finances”.

What then, does the role of financial guide look like for Afrikan souls amongst themselves? Given the interruption and disruption spanning recent centuries the culturally rooted norm of wisdom guide in general terms has been set upon in destructive ways. So too then, the natural norm of wisdom guidance in the focal area of self-economy and its commodity operations in service of grand civilisation has also suffered.

Therefore, subject to the ‘economies’ of others, multitudes of Afrikan souls may largely be furnished with ‘guidance’ that benefits those ‘economies’. Options offered for consideration may be for exclusive benefit of other ‘economies’. The ‘support’ and ‘choices’ offered for decisions to made may only serve the best interests of other ‘economies’. The ‘actions’ to be taken may be informed by the engineering that exclusively furnishes other ‘economies’ with benefit. Indeed, could it be that what an Afrikan soul ‘could’ do is intended to be totally ringfenced inside the ‘economies’ of others?

Clearly, if the Afrikan is to flourish, a level of self-knowingness is surely required. The restoration of cultural fabric inclusive of its cultivated and uprightly expressed role of wisdom guide in the arena of self-economy and otherwise is a responsibility that surely must have some level of engagement. Here, it is self-determined effort on the part of Afrikan souls that can yield the imperative outcomes of civilised living of rightful order. This is not a call to disregard any operations deemed necessary in relation to the 'economies' of others as survival conditions may dictate. Rather this is intended to highlight the importance of the self-economy function and aid knowingness to steer away from the complete neglect or abandonment of such a vital endeavour.  

From whatever, level, station or status each soul can make an upright contributory step in the recovery and thriving of the natural self-economy function – however large or small. Steps to glean wisdom can inform rightful progress; and experiences of rightful progress can provide greater wisdom. In this, Afrikan souls can guide themselves ever upwardly in victorious ascension making best possible use of lessons learned. At the same time, the Afrikan does the self a great service in safeguarding against contaminants of ill, self-destructive wrongdoings and the like. Civilisation must be realised.

Ujamaa Kiburi Siku is a wonderful part of the spiritual-cultural observance calendar of the Universal Royal Afrikan Nation. It takes place in the first week of June marking the time of significant occurrence both on the continent of Afrika and in the diaspora concerning Afrikan economy. Ujamaa Kiburi Siku as with the other observances on the Afrikan cultural calendar is just that – an observance. Therefore, wherever the Afrikan is whether at home, at a community gathering or elsewhere it can be observed.

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.

Select resources are highlighted online via the website  of Yemanja-O .

At nominal cost, also consider acquisition of an a4 laminate poster of articulations by this author when visiting the Yemanja-O establishment to enrol, consult, learn, gather or otherwise.