What of the ‘Loose Cannon’ Spirit?

Afrikan souls naturally live in rightful order for their norm of continual ascension. Rooted, located and positioned within the empowering fabric of their spiritual-cultural way, they have constructed and developed the most magnificent civilisations ever to exist. This is a people that held living knowingness of their divine masculine or divine feminine substance and expressed it superlatively on the worldly plain. To this primary people, divine essence was not a vice of escapism nor detachment from reality. Rather, it was to be applied in pragmatic, constructive and upright life engagement. To have been detached or loose from their way would surely have been nonsensical for the spirit ones of pinnacle civilisation.

According to a contemporary mainstream source the word loose is given the following meaning:

“not firmly or tightly fixed in place; detached or able to be detached”.

By extension, the same source also provides a definition for the term loose cannon:

“an unpredictable or uncontrolled person who is liable to cause unintentional damage”.

In a state of interruption and disruption Afrikan souls can find themselves hurled into the chaos and disorder of being severed from their self-determined ways of brilliancy. Outside of their rightfully ordered norm souls can become vulnerable to disuse or worse by others that mean the Afrikan ill. Of course, others of ill may organise themselves to rip the primary and spirit people of creation from their highly civilised norm and attempt to deny any reconnection. Thus, attempts to render the Afrikan fodder for exploits of ill ensue.

Yet, it is Afrikan souls that has duty and responsibility to themselves to establish their self-determined structures and restore their rooted norm of upright order to their lives for their ascension. One of the principal vehicles for this is of course organisation. Here, the Afrikan has a vehicle of self in which spirit can be channelled to empower their imperative thrust for highly civilised construction and avoid becoming a loose cannon of self-destruction.

If the upright and wholesome Afrikan organisation is unpopular or it is difficult to organise Afrikan souls, then greater restorative and recovery effort is surely required rather than less. Less in this regard could equate to the abandonment, denial or disregard for the imperative of this people’s upright ascension. Indeed, contaminants of ill can be pushed and peddled to discourage Afrikan souls to erroneously cast aside their rightfully ordered norm. If denial prevails and the soul becomes consumed with ills chaos, disorder, disfunction can be considered to be the ‘norm’ to those susceptible. Further, in steeped in unknowingness of self and such susceptibly souls may see upright Afrikan organs as abnormal and may attempt to ‘rescue’ other souls back into the regression of chaos and disorder should other souls rightfully join or seek to join a wholesome mission for ascension.  Obviously, conditions such as this can allow others that mean the Afrikan ill cause to rub their hands with glee.

See, effectively channelled spirit can enliven and empower structure and order of rightfulness for this primary people’s ascension.  The divine masculine and the divine feminine of this spirit people does not exist in a vacuum and requires exercise. If the loose spirit of no upright effort built civilisation, then the state of disruption would reveal civilisation in the now: here, there and everywhere. No, civilisation is of rightful order where souls are rooted and secured to their empowering foundation of life. In this, each soul from whatever station, level or status can make and effort to be a part of rightfully ordered life and construct accordingly. At the same time, the Afrikan does well to safeguard the self from contaminants of ill, self-destructive wrongdoings and the like. Surely, the Afrikan ought to abandon loose cannon-ness and not themselves. Civilisation is not of happenstance.  

The observance of Yemanja-Olokun Siku is marked by the seventh day of ninth month (so-called September) with celebrations taking place on Sunday 7th or nearest Sunday to that date. This is a wonderful time of spiritual and cultural ascendancy in honour and celebration of this mighty water deity and her deep, profound and progressive meaning to Afrikan life. This is an important time in imperative mission for global Afrikan ascendancy. Yemanja Siku is a part of the Afrikan Cultural calendar of the Universal Royal Afrikan Nation (URAN).

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 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-O establishment 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.