For many people the idea of African medicine or traditional healing is shrouded in a haze of mystery and magical heathen rituals. In reality, what is involved is learning the secrets of an enormous variety of natural and medicinal plants and other natural processes that have undergone the test of time. Many generations have experienced the value of African remedies, both for medicinal and spiritual reasons.

Though the techniques may appear strange, or even nonsensical, the foundations upon which they are based are sound, and display a sensitive understanding of natural laws and the biological principals that govern the human body in its affinity to plants and other life forms both physically and spiritually.

People of Africa have an instinctive knowledge that they are the children of Mother Nature and are governed by her laws and it is expressly for this reason, the Inyanga (traditional herbalist) is an important person in the community. The Inyanga spends a large part of his or her life acquiring the knowledge of Herbal Lore to deal with ailments of both human patients and live stock. Even today, hospitals and modern medicines are invariably the last resort in illness – first the traditional African seeks relief in the herbal lore of the ancestors and consults the Inyanga, who is in charge of the physical health of the people. Throughout the world, there is now a more positive response to herbalism, be it traditional African or Western homeopathic as an acceptable alternative to allopathic medicine.

When bewitchment is suspected (which happens frequently amongst the traditional people of Africa or there is a personal family crisis, love or financial problem) the patient is taken to a Sangoma (Spiritual Diviner or Spiritual Healer) who is believed to have spiritual powers and able to work with the ancestral spirits and spirit guides (traditionally known as the ancestors). The sangoma uses various methods such as “throwing the bones” (Amathambo) also known by other names depending on cultural group, for example, in Egypt they are known as “astragli” meaning ankle bones and were originally taken from goats or dogs, or going under spiritual trance to consult the ancestors to find the diagnosis of cure for the problem, be it bewitchment, love, finance or other. 

Depending on the response from the higher source a decision will be made on what herbs and mixes (Intelezis) should be used and in what manner i.e. orally or burning amongst others.

If more powerful medicine is needed, numerous “magical rites” can or will be performed according to handed down rituals from sangoma to sangoma. In some cases, only guidance or direction is given to overcome the problem. 

Sangomas are sometimes pejoratively called “witch doctors”, but this is misleading, as a person named so amongst traditional people is a person who conducts sorcery and bewitchment for either personal or financial gain. The popularity of the name “witch doctor” has come about from the lack of the understanding of the sangoma’s duty to seek out the “witches” who do the sorcery, an image popularized through television and films, and through the popularity of the word through tourism to the African continent. 

The role of the sangoma does not involve sorcery to attain ordinary human objectives, but is a person who strives ceaselessly to be ethical in everything he or she does and is accountable both to natural and supernatural realms, and ultimately to the entire pattern of the universe. All Inyangas and Sangomas firmly believe that all healing or magic herbs are sign posted by Nkulunkulu (supreme being), the one who is greatest of them all. All formulae used by sangomas have been transmitted by word of mouth from one generation to the next until the present day. There are no written records or text books on the formulae or magical rites used by sangomas as they are closely guarded secrets and are only passed on to those who have undergone strict training and cultural traditions as old as time itself, other than one or two autobiographies written on white sangomas and even then the secrets and teachings of the Intelezis (mixes) and magical rites are not correctly or fully revealed, as they are reserved for the chosen ones. Many procedures concerning the use of the herbs and intelezis (mixes) have been adapted, for the want of a word, to western culture by adding perfumed scents, oils or additives etc.  Books on African herbs and their medicinal qualities as used by Inyanga’s (traditional African herbalists) are available.

Unfortunately, in the opinion of some people the Sangoma tradition is still seen by them as a stigma of evil or heathenism or taboo. In the years of past, the services of the sangoma were basically restricted to and for the indigenous people of Africa as their traditions and workings were known only to them. No umlungu (white person) would have been able to gain an audience with a sangoma. As more of Africa has become metropolitan, the understanding of African divination and healing and the similarities to that of the western holistic healer have become more widely known and understood, it is being accepted into western society as a holistic discipline.

The result of this has increased, large numbers of white and other cultures  throughout the world to seek the assistance of Sangomas from Africa for services which were once only done by ministers, priests etc., some of them for evil presence, bewitchment or healing. It is not uncommon to find sangomas in Africa who now have more white or mixed clientele due to the demand. The rate has increased from (plus or minus) 15% to over 80% in the last six to eight years. Due to this increase, governing bodies were formed to ensure the integrity of sangomas.

The services of sangomas are now becoming internationally available on a one to one basis, as they take up residency in various countries around the world. Sangomas are, in the modern sense of the word, psychologist, or parapsychologist. Sangomas are also clairvoyants, or magic diviners, as the material world and spiritual are entwined. It is this connection that provides the magical means for the spirit to influence the material and vice versa, and so come the ways and methods of African Divination and Spiritual Magic, although different in practice are compatible in many ways due to this interconnection.

The Sangoma uses “spiritual healing” and is not to be confused with “spiritualist healing”. Spiritualism entails a fervent belief in the after life as its basis and effects its healing through communication with deceased spirits. There are some who will dispute this as the sangoma uses ancestral spirits or spirit guides, but the difference being the sangoma uses them only for guidance or direction, not for the actual healing. The sangoma, same as the western or eastern spiritual healer is a channel for the inflow of Universal Energy, the source of which can be interpreted by individuals according to their own belief system. 

It is Universal Energy that can be channeled by individuals who have the ability, which has been enhanced by training, to attune them to this energy. Spiritual Healing by a sangoma of true tradition is holistically safe and non-invasive, and does not intrude on any individuals belief system or religious beliefs, as many are taught to believe.

A sangoma receives his calling from the ancestral spirits (Amahlolozi: also known by other names depending on cultural group). It was the belief of the indigenous people of Africa, that whites could not become sangomas, because they could not talk to the ancestors because  of the language differences, today there are still some who are very surprised when they see a white sangoma, having not seen one before! Today a lot of the methods & rituals are taught in English for the white sangomas to understand the full traditional & cultural meanings, so it is more common to find a white sangoma who speaks very little local dialect, and in some instances, none at all! In the western world it is believed due to ignorance, that sangomas are chosen from the traditional black African people only as this is the picture usually only seen through depiction of them in films or by visitors to the African continent. Many are not aware that there are white people who have received the calling of the ancestors or are chosen by the Amahlolozi (spirits) to undertake the unique journey, which takes one into mysteries of psychic possession and healing. I myself am one of those who undertook that journey fourteen years ago.
 
Some sangomas  go on to study other western or eastern holistic therapies and practices such as Reiki, aromatherapy, crystal healing, angelology, therapeutic touch, crystal gazing to name but a few.

During our initiation, we as umalungu  (whites) receive traditional names to use through the ancestral spirits as a Sangoma. Mine, given to me was Ingelosi Sitshela.

Others chosen to be sangomas include James Hall, an American from Los Angeles. He is renowned as the co-author of the critically acclaimed “Makeba My Story” the autobiography of “Mama Africa”, Miriam Makeba, a singer/song writer, who was nominated for the second time in 2001 for a Grammy award in the USA. James is a magna cum laude graduate of the University of Southern California and now practices as a Sangoma in Manzini, Swaziland. Another is Ms. Nicky Arden who was born in Durban, South Africa and left for the USA (due to apartheid in South Africa at the time) until a spiritual awakening compelled her to return to Africa some twenty-two years later to become a sangoma. Melisande ( her sangoma name) now divides her time between San Diego, California and South Africa. 

One of my personal greats as a sangoma was at a festival at the Nan Hau Buddhist Temple in Bronkhorstspruit, South Africa when I was fortunate enough to meet Vasazulu Credo Mutwa, a healer, shaman and spiritual healer for millions of black Africans. He is the author of “Indaba: My Children” a classic of African literature and “Song of Stars” (highly recommended for anyone interested in mythology of the African people and their healing). He resides in the Rustenburg area of South Africa, in a community, which he founded, dedicated to the practice and preservation of Zulu and other African healing and artistic traditions. 

I sincerely hope this article has given joy to those who have awareness of African Spiritual Magic and brought enlightenment to the many who do not. It is advisable that when consulting a sangoma that you use one who is correctly trained and registered, as like all other holistic disciplines, there are those who profess to have the knowledge or experience. For peace of mind ask to see their registration certificate or card, even if they do have a certificate of training on the wall.

SIYABONGA (Thank you).

Copyright © D. Angel 

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David Angel is a Healer, Sangoma (african Shaman), animal vibrational healer, angel magick practitioner and Holistic counsellor. He writes extensively for various esoteric magazines and runs a busy practice in the western suburbs of Johannesburg, South Africa. Readers are welcome to write to him at P O Box 2402, Florida Hills 1716, South Africa or email sangoma@telkomsa.net