The Angry Devas 6 Statements of the 
Dark Mother

Jai Kali Ma!

6 is the Sacred Number of the Mother. The 666 "mark of the beast" is the Code of our Dark Mother the Divine Dark femin9. As that Triple Dark 6 when added becomes the Divine Dark 9.


1 The Dark Mother represents wise conscious indulgence, instead of subconscious fearful abstinence!
2 The Dark Mother represents a life dedicated to ones own vital existence, instead of one filled with concern for the spiritual and emotional pipe dreams of self and others!
3 The Dark Mother represents Undefiled Wisdom and Dark Gnosis in application to oneself, instead of hypocritical self‐deceit and repetitive negative self-aggrandizement!
4 The Dark Mother represents kindness to those who are deserving by display of their reciprocity, instead of love wasted on ingrates thieves and losers!
5 The Dark Mother represents Restitution and Compensation in vengeance, instead of turning the other cheek and hoping they "get theirs!"
6 The Dark Mother represents the abundant extension of responsibility to the responsible, instead of over concern for lazy shiftless psychic/emotional/financial vampires!

Angry Devas © 2014
www.angrydevas.com

Matthew 25 King James Version (KJV)

1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2 And five of them were wise, and five were foolish.
3 They that were foolish took their lamps, and took no oil with them:
4 But the wise took oil in their vessels with their lamps.
5 While the bridegroom tarried, they all slumbered and slept.
6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
7 Then all those virgins arose, and trimmed their lamps.
8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
11 Afterward came also the other virgins, saying, Lord, Lord, open to us.
12 But he answered and said, Verily I say unto you, I know you not.
13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16 Then he that had received the five talents went and traded with the same, and made them other five talents.
17 And likewise he that had received two, he also gained other two.
18 But he that had received one went and digged in the earth, and hid his lord's money.
19 After a long time the lord of those servants cometh, and reckoneth with them.
20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
28 Take therefore the talent from him, and give it unto him which hath ten talents.
29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

I had a former friend decide that instead of adding services to her business to increase her profit margin, it would be best if she went and applied for assistance. I couldn't even fathom how that was considered as an option until i learned that she was already on a state supported crutch. Once you begin sucking on State Teat, you become dependent and brain dead. No creative energy or spark at all. When she told me that i just shook my head and ended the call. We didnt speak for months either. That is how disgusted i was with the willing subscription to lack. Sucking State Teat renders women foolish, needy, unable to self start, lacking creative ambition and a reduction in her confidence in her ability as well. It completely diminishes their inspiration to better themselves. the State Teat Sucking breeds a mentality of entitlement and a near permanent poverty Mindframe. I'm no republican either, before you cry your damn liberal tears! I am a "BeSmartican" and always have been.

Women need to just start being honest with themselves. And we who were far smarter than the rest? We who are not broodmares?

Black women are bitter

Black women are angry

Black women are jealous

Black women lie

Black women steal

Black women cover up

Black women pretend

But especially by other black women!

All women are psychic.

All women are healers.

The squeaky wheel gets the most oil.

* healing the rage of trauma

* checking the negative committee

* how to tap into your Anger as Power vs Poison

* How to mine for Peals

* Divine Timing lessons

And more.

Angry Deva's Radio Show: 
What has Feminism Done for Us?

The Combahee River Collective Statement 

1. The genesis of Contemporary Black FeminismBefore looking at the recent development of Black feminism we would like to affirm that we find our origins in the historical reality of Afro-American women's continuous life-and-death struggle for survival and liberation. Black women's extremely negative relationship to the American political system (a system of white male rule) has always been determined by our membership in two oppressed racial and sexual castes. As Angela Davis points out in "Reflections on the Black Woman's Role in the Community of Slaves," Black women have always embodied, if only in their physical manifestation, an adversary stance to white male rule and have actively resisted its inroads upon them and their communities in both dramatic and subtle ways. There have always been Black women activists—some known, like Sojourner Truth, Harriet Tubman, Frances E. W. Harper, Ida B. Wells Barnett, and Mary Church Terrell, and thousands upon thousands unknown—who have had a shared awareness of how their sexual identity combined with their racial identity to make their whole life situation and the focus of their political struggles unique. Contemporary Black feminism is the outgrowth of countless generations of personal sacrifice, militancy, and work by our mothers and sisters.

A Black feminist presence has evolved most obviously in connection with the second wave of the American women's movement beginning in the late 1960s. Black, other Third World, and working women have been involved in the feminist movement from its start, but both outside reactionary forces and racism and elitism within the movement itself have served to obscure our participation. In 1973, Black feminists, primarily located in New York, felt the necessity of forming a separate Black feminist group. This became the National Black Feminist Organization (NBFO).

Black feminist politics also have an obvious connection to movements for Black liberation, particularly those of the 1960s and I970s. Many of us were active in those movements (Civil Rights, Black nationalism, the Black Panthers), and all of our lives Were greatly affected and changed by their ideologies, their goals, and the tactics used to achieve their goals. It was our experience and disillusionment within these liberation movements, as well as experience on the periphery of the white male left, that led to the need to develop a politics that was anti-racist, unlike those of white women, and anti-sexist, unlike those of Black and white men.

There is also undeniably a personal genesis for Black Feminism, that is, the political realization that comes from the seemingly personal experiences of individual Black women's lives. Black feminists and many more Black women who do not define themselves as feminists have all experienced sexual oppression as a constant factor in our day-to-day existence. As children we realized that we were different from boys and that we were treated differently. For example, we were told in the same breath to be quiet both for the sake of being "ladylike" and to make us less objectionable in the eyes of white people. As we grew older we became aware of the threat of physical and sexual abuse by men. However, we had no way of conceptualizing what was so apparent to us, what we knew was really happening.

Black feminists often talk about their feelings of craziness before becoming conscious of the concepts of sexual politics, patriarchal rule, and most importantly, feminism, the political analysis and practice that we women use to struggle against our oppression. The fact that racial politics and indeed racism are pervasive factors in our lives did not allow us, and still does not allow most Black women, to look more deeply into our own experiences and, from that sharing and growing consciousness, to build a politics that will change our lives and inevitably end our oppression. Our development must also be tied to the contemporary economic and political position of Black people. The post World War II generation of Black youth was the first to be able to minimally partake of certain educational and employment options, previously closed completely to Black people. Although our economic position is still at the very bottom of the American capitalistic economy, a handful of us have been able to gain certain tools as a result of tokenism in education and employment which potentially enable us to more effectively fight our oppression.

A combined anti-racist and anti-sexist position drew us together initially, and as we developed politically we addressed ourselves to heterosexism and economic oppression under capItalism.

2. What We BelieveAbove all else, Our politics initially sprang from the shared belief that Black women are inherently valuable, that our liberation is a necessity not as an adjunct to somebody else's may because of our need as human persons for autonomy. This may seem so obvious as to sound simplistic, but it is apparent that no other ostensibly progressive movement has ever consIdered our specific oppression as a priority or worked seriously for the ending of that oppression. Merely naming the pejorative stereotypes attributed to Black women (e.g. mammy, matriarch, Sapphire, whore, bulldagger), let alone cataloguing the cruel, often murderous, treatment we receive, Indicates how little value has been placed upon our lives during four centuries of bondage in the Western hemisphere. We realize that the only people who care enough about us to work consistently for our liberation are us. Our politics evolve from a healthy love for ourselves, our sisters and our community which allows us to continue our struggle and work.

This focusing upon our own oppression is embodied in the concept of identity politics. We believe that the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression. In the case of Black women this is a particularly repugnant, dangerous, threatening, and therefore revolutionary concept because it is obvious from looking at all the political movements that have preceded us that anyone is more worthy of liberation than ourselves. We reject pedestals, queenhood, and walking ten paces behind. To be recognized as human, levelly human, is enough.

We believe that sexual politics under patriarchy is as pervasive in Black women's lives as are the politics of class and race. We also often find it difficult to separate race from class from sex oppression because in our lives they are most often experienced simultaneously. We know that there is such a thing as racial-sexual oppression which is neither solely racial nor solely sexual, e.g., the history of rape of Black women by white men as a weapon of political repression.

Although we are feminists and Lesbians, we feel solidarity with progressive Black men and do not advocate the fractionalization that white women who are separatists demand. Our situation as Black people necessitates that we have solidarity around the fact of race, which white women of course do not need to have with white men, unless it is their negative solidarity as racial oppressors. We struggle together with Black men against racism, while we also struggle with Black men about sexism.

We realize that the liberation of all oppressed peoples necessitates the destruction of the political-economic systems of capitalism and imperialism as well as patriarchy. We are socialists because we believe that work must be organized for the collective benefit of those who do the work and create the products, and not for the profit of the bosses. Material resources must be equally distributed among those who create these resources. We are not convinced, however, that a socialist revolution that is not also a feminist and anti-racist revolution will guarantee our liberation. We have arrived at the necessity for developing an understanding of class relationships that takes into account the specific class position of Black women who are generally marginal in the labor force, while at this particular time some of us are temporarily viewed as doubly desirable tokens at white-collar and professional levels. We need to articulate the real class situation of persons who are not merely raceless, sexless workers, but for whom racial and sexual oppression are significant determinants in their working/economic lives. Although we are in essential agreement with Marx's theory as it applied to the very specific economic relationships he analyzed, we know that his analysis must be extended further in order for us to understand our specific economic situation as Black women.

A political contribution which we feel we have already made is the expansion of the feminist principle that the personal is political. In our consciousness-raising sessions, for example, we have in many ways gone beyond white women's revelations because we are dealing with the implications of race and class as well as sex. Even our Black women's style of talking/testifying in Black language about what we have experienced has a resonance that is both cultural and political. We have spent a great deal of energy delving into the cultural and experiential nature of our oppression out of necessity because none of these matters has ever been looked at before. No one before has ever examined the multilayered texture of Black women's lives. An example of this kind of revelation/conceptualization occurred at a meeting as we discussed the ways in which our early intellectual interests had been attacked by our peers, particularly Black males. We discovered that all of us, because we were "smart" had also been considered "ugly," i.e., "smart-ugly." "Smart-ugly" crystallized the way in which most of us had been forced to develop our intellects at great cost to our "social" lives. The sanctions In the Black and white communities against Black women thinkers is comparatively much higher than for white women, particularly ones from the educated middle and upper classes.

As we have already stated, we reject the stance of Lesbian separatism because it is not a viable political analysis or strategy for us. It leaves out far too much and far too many people, particularly Black men, women, and children. We have a great deal of criticism and loathing for what men have been socialized to be in this society: what they support, how they act, and how they oppress. But we do not have the misguided notion that it is their maleness, per se—i.e., their biological maleness—that makes them what they are. As BIack women we find any type of biological determinism a particularly dangerous and reactionary basis upon which to build a politic. We must also question whether Lesbian separatism is an adequate and progressive political analysis and strategy, even for those who practice it, since it so completely denies any but the sexual sources of women's oppression, negating the facts of class and race.

3. Problems in Organizing Black FeministsDuring our years together as a Black feminist collective we have experienced success and defeat, joy and pain, victory and failure. We have found that it is very difficult to organize around Black feminist issues, difficult even to announce in certain contexts that we are Black feminists. We have tried to think about the reasons for our difficulties, particularly since the white women's movement continues to be strong and to grow in many directions. In this section we will discuss some of the general reasons for the organizing problems we face and also talk specifically about the stages in organizing our own collective.

The major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions. We do not have racial, sexual, heterosexual, or class privilege to rely upon, nor do we have even the minimal access to resources and power that groups who possess anyone of these types of privilege have.

The psychological toll of being a Black woman and the difficulties this presents in reaching political consciousness and doing political work can never be underestimated. There is a very low value placed upon Black women's psyches in this society, which is both racist and sexist. As an early group member once said, "We are all damaged people merely by virtue of being Black women." We are dispossessed psychologically and on every other level, and yet we feel the necessity to struggle to change the condition of all Black women. In "A Black Feminist's Search for Sisterhood," Michele Wallace arrives at this conclusion:

We exists as women who are Black who are feminists, each stranded for the moment, working independently because there is not yet an environment in this society remotely congenial to our struggle—because, being on the bottom, we would have to do what no one else has done: we would have to fight the world. [2]

Wallace is pessimistic but realistic in her assessment of Black feminists' position, particularly in her allusion to the nearly classic isolation most of us face. We might use our position at the bottom, however, to make a clear leap into revolutionary action. If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression.

Feminism is, nevertheless, very threatening to the majority of Black people because it calls into question some of the most basic assumptions about our existence, i.e., that sex should be a determinant of power relationships. Here is the way male and female roles were defined in a Black nationalist pamphlet from the early 1970s:

We understand that it is and has been traditional that the man is the head of the house. He is the leader of the house/nation because his knowledge of the world is broader, his awareness is greater, his understanding is fuller and his application of this information is wiser... After all, it is only reasonable that the man be the head of the house because he is able to defend and protect the development of his home... Women cannot do the same things as men—they are made by nature to function differently. Equality of men and women is something that cannot happen even in the abstract world. Men are not equal to other men, i.e. ability, experience or even understanding. The value of men and women can be seen as in the value of gold and silver—they are not equal but both have great value. We must realize that men and women are a complement to each other because there is no house/family without a man and his wife. Both are essential to the development of any life. [3]

The material conditions of most Black women would hardly lead them to upset both economic and sexual arrangements that seem to represent some stability in their lives. Many Black women have a good understanding of both sexism and racism, but because of the everyday constrictions of their lives, cannot risk struggling against them both.

The reaction of Black men to feminism has been notoriously negative. They are, of course, even more threatened than Black women by the possibility that Black feminists might organize around our own needs. They realize that they might not only lose valuable and hardworking allies in their struggles but that they might also be forced to change their habitually sexist ways of interacting with and oppressing Black women. Accusations that Black feminism divides the Black struggle are powerful deterrents to the growth of an autonomous Black women's movement.

Still, hundreds of women have been active at different times during the three-year existence of our group. And every Black woman who came, came out of a strongly-felt need for some level of possibility that did not previously exist in her life.

When we first started meeting early in 1974 after the NBFO first eastern regional conference, we did not have a strategy for organizing, or even a focus. We just wanted to see what we had. After a period of months of not meeting, we began to meet again late in the year and started doing an intense variety of consciousness-raising. The overwhelming feeling that we had is that after years and years we had finally found each other. Although we were not doing political work as a group, individuals continued their involvement in Lesbian politics, sterilization abuse and abortion rights work, Third World Women's International Women's Day activities, and support activity for the trials of Dr. Kenneth Edelin, Joan Little, and Inéz García. During our first summer when membership had dropped off considerably, those of us remaining devoted serious discussion to the possibility of opening a refuge for battered women in a Black community. (There was no refuge in Boston at that time.) We also decided around that time to become an independent collective since we had serious disagreements with NBFO's bourgeois-feminist stance and their lack of a clear politIcal focus.

We also were contacted at that time by socialist feminists, with whom we had worked on abortion rights activities, who wanted to encourage us to attend the National Socialist Feminist Conference in Yellow Springs. One of our members did attend and despite the narrowness of the ideology that was promoted at that particular conference, we became more aware of the need for us to understand our own economic situation and to make our own economic analysis.

In the fall, when some members returned, we experienced several months of comparative inactivity and internal disagreements which were first conceptualized as a Lesbian-straight split but which were also the result of class and political differences. During the summer those of us who were still meeting had determined the need to do political work and to move beyond consciousness-raising and serving exclusively as an emotional support group. At the beginning of 1976, when some of the women who had not wanted to do political work and who also had voiced disagreements stopped attending of their own accord, we again looked for a focus. We decided at that time, with the addition of new members, to become a study group. We had always shared our reading with each other, and some of us had written papers on Black feminism for group discussion a few months before this decision was made. We began functioning as a study group and also began discussing the possibility of starting a Black feminist publication. We had a retreat in the late spring which provided a time for both political discussion and working out interpersonal issues. Currently we are planning to gather together a collectIon of Black feminist writing. We feel that it is absolutely essential to demonstrate the reality of our politics to other Black women and believe that we can do this through writing and distributing our work. The fact that individual Black feminists are living in isolation all over the country, that our own numbers are small, and that we have some skills in writing, printing, and publishing makes us want to carry out these kinds of projects as a means of organizing Black feminists as we continue to do political work in coalition with other groups.

4. Black Feminist Issues and ProjectsDuring our time together we have identified and worked on many issues of particular relevance to Black women. The inclusiveness of our politics makes us concerned with any situation that impinges upon the lives of women, Third World and working people. We are of course particularly committed to working on those struggles in which race, sex, and class are simultaneous factors in oppression. We might, for example, become involved in workplace organizing at a factory that employs Third World women or picket a hospital that is cutting back on already inadequate heath care to a Third World community, or set up a rape crisis center in a Black neighborhood. Organizing around welfare and daycare concerns might also be a focus. The work to be done and the countless issues that this work represents merely reflect the pervasiveness of our oppression.

Issues and projects that collective members have actually worked on are sterilization abuse, abortion rights, battered women, rape and health care. We have also done many workshops and educationals on Black feminism on college campuses, at women's conferences, and most recently for high school women.

One issue that is of major concern to us and that we have begun to publicly address is racism in the white women's movement. As Black feminists we are made constantly and painfully aware of how little effort white women have made to understand and combat their racism, which requires among other things that they have a more than superficial comprehension of race, color, and Black history and culture. Eliminating racism in the white women's movement is by definition work for white women to do, but we will continue to speak to and demand accountability on this issue.

In the practice of our politics we do not believe that the end always justifies the means. Many reactionary and destructive acts have been done in the name of achieving "correct" political goals. As feminists we do not want to mess over people in the name of politics. We believe in collective process and a nonhierarchical distribution of power within our own group and in our vision of a revolutionary society. We are committed to a continual examination of our politics as they develop through criticism and self-criticism as an essential aspect of our practice. In her introduction to Sisterhood is Powerful Robin Morgan writes:

I haven't the faintest notion what possible revolutionary role white heterosexual men could fulfill, since they are the very embodiment of reactionary-vested-interest-power.

As Black feminists and Lesbians we know that we have a very definite revolutionary task to perform and we are ready for the lifetime of work and struggle before us.

According to our sources, sweet faced singer/actress Zendaya Coleman has snagged the role of Aaliyah (who was affectionately known as “baby girl”) in a biopic that is set to debut on VH1 later this year.

The Lord spoke to me and said, “Arise and break this generational curse!” He was speaking about the mass number of single mothers who raise their sons to fail in life. Let me start by saying, there are good single mothers in our society and I applaud those women. They work tirelessly, with little or no help, to see that their children are provided for and well rounded.

The sacrifices they make for their families cannot be measured in any lifetime. This clarion call is not about those women. This is about the numerous modern day single moms who set their sons on a sure path of rebellion, disrespect and dishonor

BURRRRRNNNN!!!! Deva Fiyah

Pretty much, including the mothers of sons who take issue with truth being told.

1. Do You Poison Your Son’s Mind Against His Biological Father?


Some women knowingly and intentionally perform this evil scheme. Others do it unintentionally. While boys are young, this vengeful act seems harmless, but as they grow older, they develop bitterness against their fathers. This root of bitterness, (See Hebrews 12:15 and Romans 3:14) will manifest itself in other areas of these boy’s lives. They play out their parental distress by becoming overtly rebellious, joining gangs, committing crimes and engaging in other self-destructive activities such as domestic violence and homosexuality.

As Founder and CEO of Mastering Manhood, I constantly meet men who were turned against their biological father by their moms. I have listened to men tell how they thought about killing their dads or wanting to hurt him just to get even for being abandoned. In many cases, their dads did not abandon them. Some of these mothers refused to allow the child to interact with his father as a way to punish the boy’s father. These mothers were being plain evil by fueling poisonous lies of child abandonment.

If you are a single mother, don’t speak offensively about your child’s father to your child. Even if it is true! You may be angry at him for not marrying you or for breaking up with you, or for whatever reason. But you must understand; by poisoning your child against his dad, you are accomplishing two damnable feats. You are embedding:

• A spirit of discord into your child’s heart
• a spirit of hatred and malice into your child’s heart

2. Do You Instill In Your Son: “The All Men Are Dogs,” Mentality?
You may hate the father of your child. You may hate all men. You may feel justified in your malice because of how men have treated you. However, all men are not dogs! Good men do exist! A portion of the men who become dogs were trained to be that way by their disgruntled mothers. These boys listen to their moms speak hypercritically, denounce and condemn all men until they develop a disparaging complex about being a male.

Once those seeds are planted in their impressionable minds and hearts, these boys lose hope about being an honorable man. Their mother’s words become a prophetic utterance. Albeit a negative one. Single moms, you must find ways to encourage your son and put a stop to words and actions that dismantle his vision of being a decent man. All men are not dogs!

3. Do You Play The Dating Game?
As a single mother, you cannot afford to play the worldly dating game of love, sex and relationships. When you become a revolving door for hordes of males, you indoctrinate your son to systematically devalue and disrespect the female gender. By watching an assortment of males freely enter into and abruptly exit out of your life, your son learns firsthand how to become a playa player, pimp, baller and shot caller.

As he witnesses your failed relationships, tears of regret from your manifold sexual liaisons and learns how you were dumped, played, dismissed and disgraced at the hands of detestable males, his conscience becomes desensitized to the well being of all women. As you play the dating game, you persuade your son that males were called to be pimps.

As a single mother, if a man refuses to respect you as a woman and honor the fact that you have a child, he is not worthy of your companionship. You need to know that a man should not date you if he is not prepared emotionally, psychological, physically and financially to take on the responsibility of raising your child. It is an absolute waste of your time for you to date or court a man who:

• Doesn’t want children
• Doesn’t like children
• Is averse to raising another man’s child
• Is not interested in getting married
• Has it made clear that his objective is to dishonor you sexually

As a single mother of a boy, you are largely responsible for how your son will treat the next generation of women. Take that charge serious. Don’t set your son up for sure relationship, marital and manhood meltdown. Set before him an example of honor, respect and virtue.

4. Do You Engage In The Sleepover Trap?
Time and time again, I meet single mothers who allow men to spend the night, move-in or do long-term layovers. When boys see their moms engaging in such shameful activity, they become indoctrinated to see women as sex objects, booty calls and casual sex partners. Especially when they catch mommy in bed or on the couch with strange flesh.

5. Have You Made Your Son The Man of The House?
As cute as it may seem, your son IS NOT the man of the house. He is your child! Most single mothers will never understand the psychological damage they cause by anointing their sons to be the man of the house. By falsely convincing their boys that they are men, these single moms pigeonhole their adolescents into a pressure-based environment God never intended for them to be in.

Many of these undeveloped boys feel such emotional duress, that they resort to doing the unthinkable to meet their mom’s fanatical demands of manhood. These teenage boys freely talk about selling drugs, robbing people, car jacking and committing other crimes to take care of their household. It is not their household! Nor is it their responsibility. Never call or christen your son to be the man of YOUR HOUSE! For the love of God, he is not YOUR HUSBAND, he is YOUR CHILD!

 

6. Are You Feminizing Your Son?
To feminize means to cause a male to assume feminine characteristics. The way single mothers feminize their sons is by doing things such as:

• Having him with them while they go shopping for women’s clothing
• Taking him to the beauty salons while they get their hair and nails done
• Having him in the bathroom and bedroom while they primp and pamper
• Buying him feminine toys such as girl’s bikes, dolls, etc.
• Providing him with feminine clothes, makeup or accessories
• Involving him in feminine activities
• Calling him cute, primping and pampering him
• Piercing his ears and giving him earrings
• Belittling or minimizing male-female gender differences
• Bringing feminine or homosexual males into his life or presence

Single mothers who allow or inspire their sons to engage in activities that cause him to be feminized are partly responsible for the mass number of passive and effeminate males in our society.

7. Are You Training Him To Be a Man?
Get this irrefutable truth engrained into your mind and heart as expediently as possible. A woman cannot train a boy to be a man any more than a man can train a girl to become a virtuous woman. A man has his limits when it comes to raising and training girls.

He can read a thousand books and attend countless lectures, but he will never be able to fully understand or explain to a girl what PMS is, a woman’s hormones or what to expect when she gets pregnant. Most men won’t even attempt to broach subjects such as a woman’s broad range of emotions and feelings, her weight or looks, tampons or why women break out and cry at certain events and situations. It takes a woman to talk to a girl about those critical facets of her life.

In the same token, as a woman, there is only so much that you can instill in or teach a boy. Accept that fact and do not try to cross your boundaries. There are certain things that boys need psychologically, spiritually, mentally and emotionally, that you as a woman will never be able to impart to them. You will never understand or be able to help your son understand:

• Masculinity
• Testosterones
• The male ego
• A man’s penis
• Why men are territorial
• Why men love a good battle
• A man’s need to conquer
• A boy’s rites of passage

Like most females, you will spend an eternity scratching your head trying to understand why men gravitate towards brute competition. Since you will never comprehend these masculine things, you will never be able to properly communicate them to any male. Including your son!

SO STOP TRYING!

Leave the manhood training to the men!

8. Are You Emasculating Your Son?
Some single mothers ruin their sons by emasculating them. To emasculate means: 1. To castrate. 2. To deprive of strength or vigor and to weaken. These single moms accomplish this catastrophic emasculation process by:

• Impeding the boy’s natural gravitation towards things that boys love to do, (i.e. rough sports and aggressive play)
• By constantly scolding, condemning, yelling and screaming at him. This commonly used tactic erodes a boy’s self-confidence
• By being a domineering or overbearing mother. These single moms not only bruise their son’s male ego, but they mutilate his male identity and condition him to be a cowardly passive male
• Constantly seeing his mother crying or throwing temper tantrums. When a boy sees these seemingly harmless emotional outbursts, he becomes conditioned to respond to the issues and pressures of life in the same manner as his mom.

9. Have You Made Your Son Into a Momma’s Boy?
I constantly meet single mothers who delight in the fact that they are raising momma’s boys. Let me put things into proper perspective by first defining what a momma’s boy is. He has been raised and taken care of by his mother. She has dressed him, cooked his meals, did his laundry, put a roof over his head, babied and spoiled him since birth and still does so… although he is a grown man.

She has come to his rescue, fought his battles, spoken up for him, lied for him, blamed others for his sins and protected him from harm and still does so… although he is a grown man. She has bought his shoes and socks, paid his bills, bought his groceries and got him out of jail and other jams and still does so… although he is a grown man.

In their strange and contorted mother-son relationship, neither of one them is willing cut their now grotesque umbilical cord. By the way their mothers have raised them, these males have been indoctrinated to believe that women exist for the sole purpose of serving and taking care of men. They have no problem with moving in with a female and sitting at home, watching television while their wives, girlfriends and baby’s mothers work two and three jobs to pay the bills.

Their understanding is, “What’s the problem? That’s what my mom did and that’s what women are supposed to do!” When it comes to marriage and relationships, I advise all women to avoid momma’s boys. One way or another, these males are going to cause you heartache. Especially if you attempt to snip their umbilical cord. Single mothers who truly care about their son’s future will not raise their sons to be momma’s boys!

10. Do You Avoid Finding Strong Male Role Models For Your Son?
By having no strong male role models in their lives, boys are prone to gravitate towards:

• Having a distorted sense of self-worth
• Feeling irrelevant in our society
• Rebelling against authority
• Being passive males
• Having a deep sense of vulnerability
• Wondering about their legacy
• Not respecting the female gender
• Not understanding, respecting or embracing manhood
• Not understanding, respecting or embracing marriage
• Not understanding, respecting or embracing fatherhood

The Angry Deva Approves of great portions of this message

Things that make ya go hmmm

What would the world be like, if women that have or desire sons (this is basically a willful choice to birth the future face of rape and murder for women and girls) raised their sons to be good. Not to be "men who work and provide" alone, but whole and healed as individuals. Who then have something to offer women? What if they raised their sons to respect and honor women? Instead of raising them to lord over women or to game on women sexually, financially, emotionally, spiritually etc. What if they raised their sons to not be entitled to the flesh of girls and women? Would we need burkas? Would little girls be raped? Would women be blamed for a v-neck when she is raped?

What if the women, who create males and thus maleness, raised them males to reverence, honor, respect, and worship women as God personified? What if Mothers of Sons didn't drag their future rapists into the women's bathroom, thus teaching him he has a right to exist in women's only space? (and we wonder why trannies want into the bathroom now...)

What if mothers didn't drag their children into misogynist houses of worship? What if mothers instilled to their children that SHE is their God, as the Single Force that cultivated and laboriously birthed them into existence? What if mothers didn't teach their sons that man and god were synonymous? While also teaching them that the Creator of Human Life (the female) is a tempestuous jezebele, inherently sinful and cursed? What if Mothers didn't teach their sons that it is ok to sport fuck through women, so long as its the "low ones?"

What if mothers taught their daughters to be Strong, inner-powered, go getters, self starters, and aware that They alone are the center of their universe?

What if women, mothers, of male children actually had to be accountable for what their sons do!? What if, after failing to turn out a non-rapist/non-abuser/non-misogynist; the mothers of sons were made to be punished for their treason against Wombn and Girls? What if every single time a man beat, raped, murdered a woman his MOTHER is the one who had to account for her choice to birth him? And I mean deeper than the "well where was his mama" commentary on facebook. What if, as a society, we made women account for the product of their wombs and its impact on society? What if women were jailed for birthing rapists and murderers?

What if we actually addressed the real problem?

The problem isnt men.

The problem is the women who have/will/want to give birth to them. And this has always been, our problem. As long as women are the sex-class, the class of humans reserved as sex and for sex, this will continue. Mothers of Sons ensure that we all remain enslaved so that they can "try" to be god. The War between women was waged by mothers of sons, who refused to cast away their degenerate products anymore. Instead they warred us, so that they might raise these beasts and try to become Gods by making him more than an animal. To this day, all women and all girls pay so that Mothers of Sons can try to be god over animals.