Monday, 27 November 2017
Energy Healing
Energy healing is energy medicine or energy therapy. It's an emerging form of complementary and alternative medicine.
It's not a modern concept or approach. The origins are found throughout the ancient world. This form of healing is noted in Christianity, as well as other Western and Eastern religions.
Energy work was part of many early approaches to medicine. Early medical practitioners believed that when the energy within the body was out of balance, people became ill.
In Asian countries, medical people felt the only way to a healthy body lay in correcting this imbalance. China and Japan, for example, developed a medical system based upon energy levels within the body.
Yet, the belief in the role of energy is not restricted to the physical. Traditional Chinese Medicine (TCM) practitioners have always perceived this energy (Chi), as having a holistic impact.
In other words, the quality and amount of energy found circulating within your body affects your emotional, psychological and spiritual well-being. It is not restricted to your physical health.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Faith Healing
Healing through faith has become, over the past several decades, a controversial topic. It's not new. Some form of faith healing has been in existence in various religions for centuries.
In the 19th and 20th centuries however, several movements took shape. These included the Emmanuel movement, and the Peculiar People.
A better-known individual was Phineas Quimby (1802-1866). He explored a combination of magnetism and hypnotism to create a type of “natural healing.”
He actually mentored Mary Baker Eddy, who became a founder of the first major movement of healing through faith. This was the Christian Scientists.
Another group with faith as a basis for healing is more recent. This is the work founded by Kenneth E. Hagin (1917-2003), a prominent Pentecostal preacher. His approach is responsible for the more modern approach to healing through one’s faith.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Types of Meditation
The different types of meditation help keep your body and mind healthy.
Meditative practices have existed for centuries and since the last couple of decades, the use of meditation has increased due to the rise of interest about the teaching of the eastern cultures and the stress and anxiety of modern life.
Beside a practice for spiritual growth or a way to enlightenment, people also use meditation with specific purposes such as:
meditation for anxiety
meditation for pain relief
The different types of meditation techniques that have evolved from Hinduism, Christianity, and Buddhism can be classified under five categories:
Concentration
Reflective Meditation
Mindfulness Meditation
Heart-Centered Meditation
Creative Meditation
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Spiritual healing
Spiritual healing can help people in many different ways – sometimes unexpected. Healing may completely cure someone – or may not, but may instead help them to deal with the condition they have and to become more positive.
It is extremely rare for someone to receive healing and then report no improvement afterwards whatsoever, and indeed many people report that they feel a great deal better, often where other treatments have failed.
Miraculous instantaneous cures are rare – but not unknown, and we should always be open to this possibility.
As well as benefiting others, the more spiritual healing we give, the more we will develop spiritually – and psychically. And the more we develop spiritually and psychically, the better healers we will become.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Traditional wellness
Traditional wellness is central to the goal of improving and transforming. Through the guidance of traditional healers, as well as through the shared goals of communities for a healthier future.
Traditional healing will improve the mental, emotional, spiritual and physical well being, while strengthening the traditional health care system through a partnership between traditional healer practitioners and the Western medical system.
Traditional healing refers to health practices, approaches, knowledge and beliefs incorporating healing and wellness while using ceremonies; plant, animal or mineral-based medicines; energetic therapies; or physical/hands on techniques.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Belief in Many Divinities
What is the influence and impact of the dominant religious belief in the divinities upon the whole of traditional African life? The Bible and Christian theology have to address this dominant influence and impact upon the traditional African life.
African traditional religions in some parts of Africa, have had an elaborate pantheon of divinities. But there are exceptions to this general observation, especially in Southern Africa and some parts of West Africa.
Some African ethnic groups do not seem to have divinities, while some were known to have no special shrines or worship places designated to the divinities or to the Supreme Being. However, the Yoruba of Nigeria are known for having several hundreds of divinities.
African scholars for the past three decades, have changed certain perspectives and even the definition of African divinities (Idowu, 1962; Mbiti, 1975). Some African scholars no longer accept the term polytheism (worship of many gods). They prefer the term “divinities” or “deities” to “gods”. The debate on whether African “divinities” were worshipped as “gods” or whether they were only “intermediaries” or “mediators” is inconclusive. Some have argued that “Africans do not worship their divinities nor their ancestors, but God”. In this argument, a view is being held that sacrifices, offerings and prayers offered, are not directed to the divinities or the ancestors, as ends in themselves, but are directed ultimately to God. We have no intention of discussing this debate here, but simply to mention it in passing.
African divinities are many and each has its specific area of influence and control. Some of these divinities were originally mythological figures in some African legends and primordial histories and cosmologies, while some were tribal heroes or heroines. Divinities covering different aspects of life, society and community were usually established, such as divinities of the sea or the waters, rain, thunder, fertility, health or sickness, planting or harvest, tribal, clan or family deities. African divinities took the forms of mountains, rivers, forests, the mother earth, the sun, the moon, the stars, and ancestors. The plurality of the divinities with their varying powers, influence, hierarchy, territoriality, even within one ethnic group or community, says a lot about the African religions, worship, beliefs and practices. This leaves an open door for religious accommodation, tolerance, assimilation and adaptation within the traditional religious thought. The traditional African understanding and the interpretation of Christianity have deep roots in these fundamental beliefs of the African traditional religions. This belief, just as in the case of the previous one, has a theological basis – the plurality of divinities (polytheism).
With the introduction of Christianity or other religions, such as Islam, this belief with its worldview may have an added feature and it is henotheism, the worship of one god without denying the existence of other gods. There is a possibility that the Christian God who has been introduced, can be worshipped along with other gods. The theological basis of this traditional belief allows it to take place without creating any serious theological crisis in the traditional religion. Plurality of gods or divinities permits plurality of beliefs, practices, feelings and behaviour in one religion. This belief also gives room for accommodation, adaptation and domestication of new gods or divinities into the old religion. Other gods or divinities and divergent views and practices can be tolerated without confusion. All these are possible because of the theological foundation of this belief in many gods and also in the hierarchy of gods or divinities.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Spirit Beings
What is the influence and impact of this dominant religious belief in spirit beings upon the whole of traditional African life?
The Bible and Christian theology have to address this dominant influence and impact upon the traditional African life.
Traditional African concepts of reality and destiny are deeply rooted in the spirit world. The activities and the actions of the spirit beings govern all social and spiritual phenomena.
The spirit world can be divided into two broad categories: (1) non-human spirits and (2) the spirits of the dead.
Non-human spirits are regarded in hierarchical order in accordance with their kind and importance, depending upon their power and the role they play in the ontological order in the spirit world (Oji, 1988:17).
First in the hierarchy is the Creator, then the deities, object-embodied spirits, ancestors’ spirits and other miscellaneous spirits that are non-human, comprising both good or harmless spirits and evil spirits.
Man stands between this array of spiritual hosts in the spirit world and the world of nature (Ikenga-Metuh, 1987:125-144).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Ancestor worship
Ancestor worship and belief is an extension of a belief in and respect for elders. Followers of traditional African religion believe that ancestors maintain a spiritual connection with their living relatives.
Most ancestral spirits are generally good and kind. The only negative actions taken by ancestral spirits is to cause minor illnesses to warn people that they have gotten onto the wrong path. To please these unhappy ancestors, usually offerings of beer and meat are made.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
What is traditional African religion
Most of the "traditional" groups of people living in South Africa arrived here from West and Central Africa about 1 500 years ago.
Most of them were Bantu -speaking people and were the ancestors of many South Africans, especially the Nguni groups like the Zulu and Xhosa.
Traditional African religion is based on oral traditions, which means that the basic values and way of life are passed from elders to younger generation.
These traditions are not religious principles, but a cultural identity that is passed on through stories, myths and tales.
These traditions have been passed from one generation to the next. The elders are the final authority and are trusted completely.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African Traditional Religion
Religion is an important part of millions of people's lives across the world. Thousands of African people are converted to Christianity every day and in Nigeria about 20 new religious sects or groups come into being every month.
More than ten million Jews from all over the world observe the Sabbath every week and millions of Muslim pilgrims travel to Mecca in the Middle East every year. They do this because they have certain religious beliefs and because their religions guide their lives.
There are many different religions and some of them have been celebrating their faith, telling their stories and teaching their principles for thousands of years.
People have looked to religion to answer questions like "Where did the world come from?", "Why are we here?", "Why do bad things happen to good people?" and "What happens to us when we die?" for as long as they've been in existence.
South Africa is called the rainbow nation because of its variety of people, cultures and religions. The people follow many spiritual traditions and religious faiths.
In South Africa the constitution protects freedom of religion. Everyone is free to follow whatever faith they want to, or not to follow one at all.
People are also encouraged to learn about and respect different spiritual practices. This is part of democracy. The major faiths practiced in South Africa are Christianity, Islam, Hinduism, traditional African religions and Judaism.
European and other foreign settlers brought most of these religions. Traditional African religion is very popular and arrived here with our North and West African ancestors.
It is often combined with elements of Christianity and Islam. The most important thing is that in the new South Africa religion and spirituality are used to create greater understanding and harmony rather than to divide people as was done in the past.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
The Essence of Voodoo
Within the voodoo society, there are no accidents. Practitioners believe that nothing and no event has a life of its own. That is why “vous deux”, you two, you too.
The universe is all one. Each thing affects something else. Scientists know that. Nature knows it.
Many spiritualists agree that we are not separate, we all serve as parts of One. So, in essence, what you do unto another, you do unto you, because you ARE the other. Voo doo. View you.
We are mirrors of each others souls. God is manifest through the spirits of ancestors who can bring good or harm and must be honored in ceremonies.
There is a sacred cycle between the living and the dead. Believers ask for their misery to end. Rituals include prayers, drumming, dancing, singing and animal sacrifice.
Voodoo ceremony in Africa During Voodoo ceremonies these Loa can possess the bodies of the ceremony participants. Loa appear by “possessing” the faithful, who in turn become the Loa, relaying advice, warnings and desires.
Voodoo is an animist faith. That is, objects and natural phenomena are believed to possess holy significance, to possess a soul.
Thus the Loa Agwe is the divine presence behind the hurricane.The serpent figures heavily in the Voodoo faith. The word Voodoo has been translated as “the snake under whose auspices gather all who share the faith”.
The high priest and/or priestess of the faith (often called Papa or Maman) are the vehicles for the expression of the serpent’s power. The supreme deity is Bon Dieu. There are hundreds of spirits called Loa who control nature, health, wealth and happiness of mortals. The Loa form a pantheon of deities that include Damballah, Ezili, Ogu, Agwe, Legba and others.
Music and dance are key elements to Voodoo ceremonies. Ceremonies were often termed by whites “Night Dancing” or “Voodoo Dancing”.
This dancing is not simply a prelude to sexual frenzy, as it has often been portrayed. The dance is an expression of spirituality, of connection with divinity and the spirit world.
Voodoo is a practical religion, playing an important role in the family and the community. One’s ancestors, for instance, are believed to be a part of the world of the spirits, of the Loas, and this is one way that Voodoo serves to root its participants in their own history and tradition.
Another practical aspect of Voodoo ceremonies is that participants often come before the priest or priestess to seek advice, spiritual guidance, or help with their problems.
The priest or priestess then, through divine aid, offer help such as healing through the use of herbs or medicines (using knowledge that has been passed down within the religion itself), or healing through faith itself as is common in other religions. Voodoo teaches a respect for the natural world.
Unfortunately, the public’s perception of voodoo rites and rituals seems often to point to the evil or malicious side of things. There are healing spells, nature spells, love spells, purification spells, joyous celebration spells.
Spirits may be invoked to bring harmony and peace, birth and rebirth, increased abundance of luck, material happiness, renewed health.The fact is, for those who believe it, voodoo is powerful. It is also empowering to the person who practices it.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
The universe is all one. Each thing affects something else. Scientists know that. Nature knows it.
Many spiritualists agree that we are not separate, we all serve as parts of One. So, in essence, what you do unto another, you do unto you, because you ARE the other. Voo doo. View you.
We are mirrors of each others souls. God is manifest through the spirits of ancestors who can bring good or harm and must be honored in ceremonies.
There is a sacred cycle between the living and the dead. Believers ask for their misery to end. Rituals include prayers, drumming, dancing, singing and animal sacrifice.
Voodoo ceremony in Africa During Voodoo ceremonies these Loa can possess the bodies of the ceremony participants. Loa appear by “possessing” the faithful, who in turn become the Loa, relaying advice, warnings and desires.
Voodoo is an animist faith. That is, objects and natural phenomena are believed to possess holy significance, to possess a soul.
Thus the Loa Agwe is the divine presence behind the hurricane.The serpent figures heavily in the Voodoo faith. The word Voodoo has been translated as “the snake under whose auspices gather all who share the faith”.
The high priest and/or priestess of the faith (often called Papa or Maman) are the vehicles for the expression of the serpent’s power. The supreme deity is Bon Dieu. There are hundreds of spirits called Loa who control nature, health, wealth and happiness of mortals. The Loa form a pantheon of deities that include Damballah, Ezili, Ogu, Agwe, Legba and others.
Music and dance are key elements to Voodoo ceremonies. Ceremonies were often termed by whites “Night Dancing” or “Voodoo Dancing”.
This dancing is not simply a prelude to sexual frenzy, as it has often been portrayed. The dance is an expression of spirituality, of connection with divinity and the spirit world.
Voodoo is a practical religion, playing an important role in the family and the community. One’s ancestors, for instance, are believed to be a part of the world of the spirits, of the Loas, and this is one way that Voodoo serves to root its participants in their own history and tradition.
Another practical aspect of Voodoo ceremonies is that participants often come before the priest or priestess to seek advice, spiritual guidance, or help with their problems.
The priest or priestess then, through divine aid, offer help such as healing through the use of herbs or medicines (using knowledge that has been passed down within the religion itself), or healing through faith itself as is common in other religions. Voodoo teaches a respect for the natural world.
Unfortunately, the public’s perception of voodoo rites and rituals seems often to point to the evil or malicious side of things. There are healing spells, nature spells, love spells, purification spells, joyous celebration spells.
Spirits may be invoked to bring harmony and peace, birth and rebirth, increased abundance of luck, material happiness, renewed health.The fact is, for those who believe it, voodoo is powerful. It is also empowering to the person who practices it.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African Spiritual Religious Systems
Voodoo (Vodun) is a derivative of religions that have been around in Africa for time immoral. Some conservative estimates these civilizations and religions to be over 10 000 years old.
This then identify Voodoo as probably the best example of African syncretism in the Americas.
But saying the word Voodoo anywhere in the world is tied to darkness and evil. It is a byword for bad religion.
Ironically, it was the enforced immigration of enslaved African from different ethnic groups that provided the circumstances for the development of Voodoo.
European colonists thought that by desolating the ethnic groups, these could not come together as a community.
However, in the misery of slavery, the transplanted Africans found in their faith a common thread. They began to invoke not only their own Gods, but to practice rites other than their own.
In this process, they co-mingled and modified rituals of various ethnic groups. The result of such fusion was that the different religious groups integrated their beliefs, thereby creating a new religion: Voodoo.
The word “voodoo” comes from the West African word “vodun,” meaning spirit. This Afro-Caribbean religion mixed practices from many African ethnics groups such as the Fon, the Nago, the Ibos, Dahomeans, Congos , Senegalese, Haussars, Caplaous, Mondungues, Mandinge, Angolese, Libyans, Ethiopians, and the Malgaches.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
This then identify Voodoo as probably the best example of African syncretism in the Americas.
But saying the word Voodoo anywhere in the world is tied to darkness and evil. It is a byword for bad religion.
Ironically, it was the enforced immigration of enslaved African from different ethnic groups that provided the circumstances for the development of Voodoo.
European colonists thought that by desolating the ethnic groups, these could not come together as a community.
However, in the misery of slavery, the transplanted Africans found in their faith a common thread. They began to invoke not only their own Gods, but to practice rites other than their own.
In this process, they co-mingled and modified rituals of various ethnic groups. The result of such fusion was that the different religious groups integrated their beliefs, thereby creating a new religion: Voodoo.
The word “voodoo” comes from the West African word “vodun,” meaning spirit. This Afro-Caribbean religion mixed practices from many African ethnics groups such as the Fon, the Nago, the Ibos, Dahomeans, Congos , Senegalese, Haussars, Caplaous, Mondungues, Mandinge, Angolese, Libyans, Ethiopians, and the Malgaches.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Traditional African Medicine
In the continent of Africa, traditional (or ancestral) African medicine seems to be much more prevalent compared to conventional, Western medicine.
In West Africa, for instance, it has been estimated that between 70-80% of the population rely on traditional medicine.
Such figures, however, are not unique to that part of Africa alone, but may even be applied to the whole continent. In the countries of the WHO - African Region, it has been claimed that “60-80% of people rely on African traditional medicine for their primary health care.”
One major difference between conventional, Western medicine and traditional African medicine, is the way of viewing illnesses and their treatments.
Unlike its Western counter-part, traditional African medicine is said to take a holistic approach, which is based on the premise of interconnectedness, and often includes indigenous herbalism in its treatment.
According to traditional African belief, human beings are made up of various aspects – physical, spiritual, moral, and social.
When these parts function together harmoniously, a person will be in good health. On the other hand, if any of these features are out of balance, a person will become physically, or even spiritually, ill.
Thus, illness is not viewed as just a physical disorder, but could also be a spiritual, moral, or social disorder. Similarly, the treatment of an ill person involves not only aiding his/her physical being, but may also involve the spiritual, moral, and social components of being as well.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
In West Africa, for instance, it has been estimated that between 70-80% of the population rely on traditional medicine.
Such figures, however, are not unique to that part of Africa alone, but may even be applied to the whole continent. In the countries of the WHO - African Region, it has been claimed that “60-80% of people rely on African traditional medicine for their primary health care.”
One major difference between conventional, Western medicine and traditional African medicine, is the way of viewing illnesses and their treatments.
Unlike its Western counter-part, traditional African medicine is said to take a holistic approach, which is based on the premise of interconnectedness, and often includes indigenous herbalism in its treatment.
According to traditional African belief, human beings are made up of various aspects – physical, spiritual, moral, and social.
When these parts function together harmoniously, a person will be in good health. On the other hand, if any of these features are out of balance, a person will become physically, or even spiritually, ill.
Thus, illness is not viewed as just a physical disorder, but could also be a spiritual, moral, or social disorder. Similarly, the treatment of an ill person involves not only aiding his/her physical being, but may also involve the spiritual, moral, and social components of being as well.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African traditional healing in the context of contemporary health care system
In 1977 the WHO gave formal recognition to the importance of the African traditional health care system and has encouraged African countries to make the practice more formalised to ensure quality and better service delivery (Truter 2007:60; WHO 2001).
They were subsequently officially recognised by the Alma Ata Declaration in 1978 as important resources for Achieving health for All (WHO 2010:7).
According to the WHO (2000):
Some African countries are locally producing traditional medicines used for various diseases such as chronic diarrhoea, liver disorders, amoebic dysentery, constipation, cough, eczema, ulcers, hypertension, diabetes, malaria, mental health and HIV/AIDS in order to improve people's access to medicines. (p. 2)
Because of the important role African traditional medicine has played and is playing in Africa and beyond, some countries and institutions of higher learning have put research into Plant Medicine and the training of traditional medical practitioners as part of their degree programmes.
In Ghana, for instance, the Kwame Nkrumah University of Science and Technology, has established the Department of Herbal Medicine in the Faculty of Pharmacy and Pharmaceutical Sciences. The University of Ghana has done the same by establishing the Department of Pharmacognosy and Herbal Medicine.
In order to ensure quality traditional herbal medicine in the market, the Akropong Centre for Scientific Research into Plant Medicine was established. Currently, in Ghana, some of the public hospitals have also opened centres for herbal medicine where people can access health care with the backing of the Ministry of Health of Ghana (Ministry of Health 2012).
In South Africa, a Traditional Health Practitioners Bill of 2003 was drafted. Certain sections of the Traditional Health Practitioners Act, Act 35 of 2004, came into operation on 13 January 2006. Efforts are furthermore ongoing to develop a pharmacopoeia of traditional medicines (Truter 2007:60).
In Kenya there has been collaboration between the herbalists and the Kenya Medical Research Institute (KEMRI).
Some of the African herbs have been analysed in modern laboratories and certified to cure certain ailments. African herbs are also being dispensed in liquid, tablet or powder form in well packaged containers. Some traditional medicine-men are doing extensive research and coming up with new medicines (Mumo 2012:118).
Although not all African traditional healers are making use of the current scientific approach of preparing their medicines and healing processes, there is, however, the need for governments, ministries of health, Western medical practitioners, and traditional healers to come together for dialogue.
This will help to build trust, to educate one another through workshops, and to come to a consensus in addressing the health issues from a holistic and broader perspective. This would also encourage Western medical practitioners to refer patients that require spiritual attention to some of these traditional healers and vice versa.
This dialogue will also help to ensure safety, quality and efficacy of traditional medicinal products, practices and to regulate practitioners.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
They were subsequently officially recognised by the Alma Ata Declaration in 1978 as important resources for Achieving health for All (WHO 2010:7).
According to the WHO (2000):
Some African countries are locally producing traditional medicines used for various diseases such as chronic diarrhoea, liver disorders, amoebic dysentery, constipation, cough, eczema, ulcers, hypertension, diabetes, malaria, mental health and HIV/AIDS in order to improve people's access to medicines. (p. 2)
Because of the important role African traditional medicine has played and is playing in Africa and beyond, some countries and institutions of higher learning have put research into Plant Medicine and the training of traditional medical practitioners as part of their degree programmes.
In Ghana, for instance, the Kwame Nkrumah University of Science and Technology, has established the Department of Herbal Medicine in the Faculty of Pharmacy and Pharmaceutical Sciences. The University of Ghana has done the same by establishing the Department of Pharmacognosy and Herbal Medicine.
In order to ensure quality traditional herbal medicine in the market, the Akropong Centre for Scientific Research into Plant Medicine was established. Currently, in Ghana, some of the public hospitals have also opened centres for herbal medicine where people can access health care with the backing of the Ministry of Health of Ghana (Ministry of Health 2012).
In South Africa, a Traditional Health Practitioners Bill of 2003 was drafted. Certain sections of the Traditional Health Practitioners Act, Act 35 of 2004, came into operation on 13 January 2006. Efforts are furthermore ongoing to develop a pharmacopoeia of traditional medicines (Truter 2007:60).
In Kenya there has been collaboration between the herbalists and the Kenya Medical Research Institute (KEMRI).
Some of the African herbs have been analysed in modern laboratories and certified to cure certain ailments. African herbs are also being dispensed in liquid, tablet or powder form in well packaged containers. Some traditional medicine-men are doing extensive research and coming up with new medicines (Mumo 2012:118).
Although not all African traditional healers are making use of the current scientific approach of preparing their medicines and healing processes, there is, however, the need for governments, ministries of health, Western medical practitioners, and traditional healers to come together for dialogue.
This will help to build trust, to educate one another through workshops, and to come to a consensus in addressing the health issues from a holistic and broader perspective. This would also encourage Western medical practitioners to refer patients that require spiritual attention to some of these traditional healers and vice versa.
This dialogue will also help to ensure safety, quality and efficacy of traditional medicinal products, practices and to regulate practitioners.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Divination
Diviners treat illnesses primarily through facilitating the direct intervention of the spiritual world (Obinna 2012:142).
If an illness is believed to be caused by inappropriate behaviour on the part of the patient, a remedy or cure for the illness can only come through spiritual intervention.
Whilst herbal healers use plants to treat diseases, diviners seek input from the spiritual world to understand the cause of the illness and prescribe a cure (Asamoah-Gyadu 2014:83; Cheetham & Griffiths 1982:957).
They also play an intermediary role between the spirit and the physical world. In the light of this understanding, in some cultures they are called ‘the eyes of the spirits’.
Depending on the one using the term, they are also known as traditional healers, African traditional priests, and herbalists (Sarpong 2002:103–104).
They are believed to be the custodian of the theories of healing, and the hope of society. They learn the cause, cure, and prevention of disease, misfortune, barenness, poor crop yield, magic, witchcraft, sorcery, and how to combat or even use them to treat his people.
They also find the cause of illnesses as well as the perpetrator who sent it, diagnose the nature of the illness, apply the proper treatment, and prevent misfortune from happening again (Sundermeier 1998:203–204).
In summary, the role of a traditional healer is broader in some respects than that of a contemporary medical doctor.
The traditional healer advises their clients in all aspects of life, including physical, psychological, spiritual, moral, and sometimes legal matters. They also understand the significance of ancestral spirits and the concept of witches.
As some medicine men attach the practice of their medicine to a tutelary spirit and magic, they are sometimes shunned by Christians.
The fact is that many of the types of medicine prescribed by African traditional healers, especially the herbal practitioners, have nothing to do with mystical powers.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
If an illness is believed to be caused by inappropriate behaviour on the part of the patient, a remedy or cure for the illness can only come through spiritual intervention.
Whilst herbal healers use plants to treat diseases, diviners seek input from the spiritual world to understand the cause of the illness and prescribe a cure (Asamoah-Gyadu 2014:83; Cheetham & Griffiths 1982:957).
They also play an intermediary role between the spirit and the physical world. In the light of this understanding, in some cultures they are called ‘the eyes of the spirits’.
Depending on the one using the term, they are also known as traditional healers, African traditional priests, and herbalists (Sarpong 2002:103–104).
They are believed to be the custodian of the theories of healing, and the hope of society. They learn the cause, cure, and prevention of disease, misfortune, barenness, poor crop yield, magic, witchcraft, sorcery, and how to combat or even use them to treat his people.
They also find the cause of illnesses as well as the perpetrator who sent it, diagnose the nature of the illness, apply the proper treatment, and prevent misfortune from happening again (Sundermeier 1998:203–204).
In summary, the role of a traditional healer is broader in some respects than that of a contemporary medical doctor.
The traditional healer advises their clients in all aspects of life, including physical, psychological, spiritual, moral, and sometimes legal matters. They also understand the significance of ancestral spirits and the concept of witches.
As some medicine men attach the practice of their medicine to a tutelary spirit and magic, they are sometimes shunned by Christians.
The fact is that many of the types of medicine prescribed by African traditional healers, especially the herbal practitioners, have nothing to do with mystical powers.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African traditional view about God in their healing process
African traditionalists believe that there is only one Supreme God (Mbiti 1986:40–43). In spite of their view about God, they also believe in ancestral spirits, with the belief that they are all intertwined and are in constant relationship with living beings.
These spirits demand worship and are said to possess supernatural powers with which they punish or reward their worshippers (Sarpong 2002:95–97).
According to Mbiti, the African traditional view about God is influenced by factors such as geographical location, culture, language, social and political factors.
He further states that the indigenous names of God are always present in the worldviews of African people and have been passed down through generations by oral tradition.
In his conclusion, he emphasised that there is therefore, no place for atheism or denial of God's existence in traditional African communities and that Africans are ontologically attached to God.
In African traditional practitioners’ understanding, God is for everyone everywhere (Mbiti 2012:6–15).
However, God does his work through ancestral spirits and diviners (Chavunduka 1999). This implies that God is the healer but works through mediums such as spirits, herbs and deities with the assistance of diviners or traditional healers (Obinna 2012:135).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
These spirits demand worship and are said to possess supernatural powers with which they punish or reward their worshippers (Sarpong 2002:95–97).
According to Mbiti, the African traditional view about God is influenced by factors such as geographical location, culture, language, social and political factors.
He further states that the indigenous names of God are always present in the worldviews of African people and have been passed down through generations by oral tradition.
In his conclusion, he emphasised that there is therefore, no place for atheism or denial of God's existence in traditional African communities and that Africans are ontologically attached to God.
In African traditional practitioners’ understanding, God is for everyone everywhere (Mbiti 2012:6–15).
However, God does his work through ancestral spirits and diviners (Chavunduka 1999). This implies that God is the healer but works through mediums such as spirits, herbs and deities with the assistance of diviners or traditional healers (Obinna 2012:135).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Supplication
Supplication: At this point, they present their requests to the invoked spirits, gods or ancestors to act on their behalf or to have mercy on them.
They sometimes ask the ancestors and the spirits to forgive offenders of taboos and to seek for spiritual consecration (cleansing) of either the community or individual(s).
The content of the prayer depends many times on the purpose of the occasion for the pouring of libation (Adjaye 2001:107–138).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
They sometimes ask the ancestors and the spirits to forgive offenders of taboos and to seek for spiritual consecration (cleansing) of either the community or individual(s).
The content of the prayer depends many times on the purpose of the occasion for the pouring of libation (Adjaye 2001:107–138).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Invocation
Invocation: They first invoke the presence of Twereduapong Kwame (the almighty God), Asase Yaa (mother earth) and the ancestors by saying,
Twereduapong Kwame ye kyere wo nsan na yen mmawo nsan, Asase yaa, begye nsan, nananum nsamanfo nsa nia, meaning ‘Almighty God, we show you drink but we don’t give you drink’.
(This is said because they believe that all that is on this earth belongs to God, and therefore he does not need a drink offered by man; mother earth we offer you drink and we call on you our ancestors to come for a drink).
They say ‘we offer you drink’ because in Ghana, whenever you have a visitor, the visitor is first of all welcomed with water or a drink.
According to the practitioners of libation pouring, offering the ancestors and spirits drink is a way of welcoming them (Agawu 2007:3–4; Van Dijk 2002:182–190).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Twereduapong Kwame ye kyere wo nsan na yen mmawo nsan, Asase yaa, begye nsan, nananum nsamanfo nsa nia, meaning ‘Almighty God, we show you drink but we don’t give you drink’.
(This is said because they believe that all that is on this earth belongs to God, and therefore he does not need a drink offered by man; mother earth we offer you drink and we call on you our ancestors to come for a drink).
They say ‘we offer you drink’ because in Ghana, whenever you have a visitor, the visitor is first of all welcomed with water or a drink.
According to the practitioners of libation pouring, offering the ancestors and spirits drink is a way of welcoming them (Agawu 2007:3–4; Van Dijk 2002:182–190).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Pouring of libation
Pouring of libation: Libation is a rite by which some liquid is poured on the ground or sometimes on objects followed by the chanting or reciting of words.
According to the practitioners, it is a form of prayer. The liquid could be water, wine, whisky, schnapps or gin. Some cultures also use palm wine, palm oil, and coconut water (Adjaye 2001:109; Van Dijk 2001:42, 46, 50). The Ga and Ewes of Ghana sometimes use corn flour mixed with water.
Libation pouring amongst the Akan communities in Ghana has three main parts, namely invocation, supplication and conclusion (Kilson 1970:169; Sarpong 1996:17; Yanka 1995:174):
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
According to the practitioners, it is a form of prayer. The liquid could be water, wine, whisky, schnapps or gin. Some cultures also use palm wine, palm oil, and coconut water (Adjaye 2001:109; Van Dijk 2001:42, 46, 50). The Ga and Ewes of Ghana sometimes use corn flour mixed with water.
Libation pouring amongst the Akan communities in Ghana has three main parts, namely invocation, supplication and conclusion (Kilson 1970:169; Sarpong 1996:17; Yanka 1995:174):
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Exorcism
‘It is a practice of expelling demons or evil spirits from people or places that are possessed, or are in danger of possession by them.
Exorcism is usually performed by a person with special religious authority, such as a priest or shaman.
The practice was common in ancient societies and was based on the practice of magic. Ancient Babylonian [civilisation], in what is now Iraq, had special priests who would destroy a clay or wax image of a demon in a ritual meant to destroy the actual demon.
The ancient Egyptians and Greeks had similar rites. Many religions in various parts of the world continue the practice of exorcism’. (Encarta 2009)
When it is perceived among the Ewes and some Akan tribes in Ghana that a sick person is possessed by an evil spirit, exorcism is practiced to deliver the person.
It is mostly done with singing, drumming, dancing, the spraying of powder to the sky and on the possessed, and the use of abodua [animal tail] to drive away the evil spirit by touching the body of the possessed person several times with the abodua until the person is totally free.
In the process of the practice, you would see the possessed person rolling on the floor like someone under bondage looking for freedom. Once the spirit has been released, the person would become stable, mostly with a deep sense of relief.
This practice is also performed for those who are mentally challenged. Many of the traditional communities in Ghana are of the view that mental illness is mostly caused by evil spirits.
In their view, until the possessed person is delivered from the power of that evil spirit, the person will not have his or her freedom. Hence, the practice of exorcism is necessary.
This approach mentioned in this section is a common practice in the Tigari shrines in Ghana (Avorgbedor 2000:9–24).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Exorcism is usually performed by a person with special religious authority, such as a priest or shaman.
The practice was common in ancient societies and was based on the practice of magic. Ancient Babylonian [civilisation], in what is now Iraq, had special priests who would destroy a clay or wax image of a demon in a ritual meant to destroy the actual demon.
The ancient Egyptians and Greeks had similar rites. Many religions in various parts of the world continue the practice of exorcism’. (Encarta 2009)
When it is perceived among the Ewes and some Akan tribes in Ghana that a sick person is possessed by an evil spirit, exorcism is practiced to deliver the person.
It is mostly done with singing, drumming, dancing, the spraying of powder to the sky and on the possessed, and the use of abodua [animal tail] to drive away the evil spirit by touching the body of the possessed person several times with the abodua until the person is totally free.
In the process of the practice, you would see the possessed person rolling on the floor like someone under bondage looking for freedom. Once the spirit has been released, the person would become stable, mostly with a deep sense of relief.
This practice is also performed for those who are mentally challenged. Many of the traditional communities in Ghana are of the view that mental illness is mostly caused by evil spirits.
In their view, until the possessed person is delivered from the power of that evil spirit, the person will not have his or her freedom. Hence, the practice of exorcism is necessary.
This approach mentioned in this section is a common practice in the Tigari shrines in Ghana (Avorgbedor 2000:9–24).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
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