In Ancient Kongo the "Greatest Crown of God" Spirituality/Cosmology and its belief system predated Ancient Egypt and Sumerian. From the beginning of time, generations of African descents have valued the sanctity of African philosophy, which connects families’ lineage and legacy by aligning living souls with those in the afterlife because one is a life of a community.
Pride of any nation is intrinsically embedded in its culture, language, religion and customs. In the spiritual realm, when culture interweave with language, a life span between life and death manifest. It’s an undisputable fact of life that women are leading lights whenever the question of health-giving in broached.
Within the spiritual healing dimension, women have always been at the coalface caring for the sick and dying. And, affecting much needed impact in the space of continuum of care. Within the traditional health practitioners’ dominion, the practice is also dominated by females although the hierarchy is under the control of males’ species.
MANY young and old alike professionals graduate from Mpemba Institute of Afrikan Traditional Healing and Spirituality (MIATHS). Although stripped off their Majestic healing and knowledge crown. Children of Kongo pride themselves of the heritage and Indigenous Knowledge System wherever they are.
In South Africa, a numbers of young professional trade their academic gowns for their Ancestors’ crown of healing. As far back as 1400, colonisers hatched diabolic stratagem prohibiting spiritualists from serving their Gods in order to stifle African ways of worship.
Generally, spiritual beliefs are complicated and orthodox in nature. The prevailing mainstream academic view is that shamans are psychologically disturbed or, at worst, individuals who have recovered from a significant disturbance. Among other things, the shaman has been called mentally deranged or an outright psychotic.
Shamanism may be humankind's earliest and longest-lasting healing modality. In 1977, the World Health Organisation (WHO) formally gave green light forging collaboration relationships with Traditional Healers. The organisation estimated that 80% of Africans consult traditional healers, because they employ holistic approach to healing: treating their clients spiritually tracking family trees, and even the physical well-being of individuals.
Traditional Healers are generally divided into many categories, i.e. those that serve the role of diviners – diagnostician (or diviner medium), herbalists, mid-wife, traditional surgeon etc. The vehicle through which traditional knowledge is disseminated is through the oracles. Initiation schools are Centres of Higher learning, which forbade outsiders. Thus, knowledge of their teachings is inaccessible to all non-initiates. Base on their outlook, these institutions which were suppressed by the colonial powers flourished to enlighten academics, leaders, royalty and ordinary people particularly those with the gift of the Calling.
“Humans undergo multidimensional initiations in their live time, with each bringing us one step closer to the truth. The essence of the body, which is the mind, heart and soul ensure we access information that links past to the present and future, where time stands still and all is understood.” said Gonondo Sheila Mbele-Khama, the trainer- Guru and Gobela, who between themselves spent time with.
Within indigenous communities, shamans are considered as a symbols of hope and healing. A life journey within African philosophy is described as an expression of belief that may or may not lead to spirituality. It don’t matter whether or not the individual is awareness of this process, whether they call it a journey or something else underlying process that all people have in common.
Within a life journey one encounter the spiritual as well as the material component. Spirituality can be best summoned up as a state of being or a description of an inner condition of openness to non-material life. As such, spirituality doesn’t take a cue from religion, which is an organized.
Materiality is basically about the considerations and decisions we must make for physical survival. Materiality is different from materialism, which is an attitude that makes material considerations a high priority in our thoughts and actions.
It is not counter-spiritual to be concerned with material needs. It is only "counter-material to be concerned with spiritual needs. As we proceed on our life’s journey, many of our problems can be traced to a static state in which these counterbalancing forces work at cross purposes without resolution.
In other words, we are stuck in one area or another with regard a specific issue in our lives. Life journey can take two general forms, random or intentional. In the random form, growth occurs without attention to any specific aspect of the life journey. Growth is happening even when from the outside it would appear that all aspects of our lives are static. Intentional forms of a life journey mean we have placed our attention or focused
Shamanism is best described as an Ancient African way of life, developed to connect with those in the afterlife, to allow one to transform from states of consciousness and travel to unknown realms at will to command, commune, and intercede with spirits for the benefit of those seeking answers.
A shaman’s training takes a lifetime of work. It takes a great deal of practice and discipline. There are degrees (levels) of traditional shamanism. Shamanism has its roots embedded in Ancient Africa; it is a practice that is governed by the 42 Laws of Ma’at which were the foundation of Ubuntu. Ubuntu as practiced in Africa is anchored on the 42 Laws of Ma’at a document that predates the 10 Commandments.
Answering the call to be a shamanism may be received with considerable ambivalence, and those who receive it may be regarded as 'doomed to inspiration. Most individuals chosen to heal through spirituality decline the gift at great risk to their health. Unfortunately, for them the symptom remains, with dreams persisting ending up eventually outwitted by Gods.
In the worst of scenarios, most shamanic, those that refuse to answer Ancestral call face sickness, uncertain future or death. Shamanism is often just as much as a trial as is a triumph. Anyone who gets initiated as a spiritual healer is more likely to be born with extra spirits that guides one and make one perceptive. Most often than not, any chosen soul called to heal nations will have their fate sealed a long time before they are actually born.
Generally, the most common formal diagnoses the Western world cited when one is blessed with the gift of healing will be schizophrenia or bipolar. Another prevailing mainstream academic view is that shamans are psychologically unstable.
If chosen by Ancestors, one inherently inherited get their gifts from either their paternal or maternal blood line. In most families seers and those that practice as diviners go into trance and experience visitations from Gods. Their heightened spiritual powers at all times in concert with the spirits, hence they can predict the future.
Those chosen to heal are able to clearly discern ordinary from realities and romanticisms and have a commitment to being embodied. At most guided souls begin to fully blossom and shown traces of their gift in their mid-twenties, this after experiencing all sorts of hustle. Some will have a difficult start to life.
A shaman is to dismember them as a person and to have them reborn into something else. There are two ways of being struck. The first is the shaman’s sickness and the second is lightning. The reasoning for this is that the helping spirits determine both the ability the effectiveness of the shamanic practitioner’s work.
The shamanic practitioner’s ability to generate a healing response in a patient is dependent on the practitioner’s relationship with the spirits that actually perform the healing work.
The near-death experience of the shaman’s sickness is very traumatic. The would-be shaman suffers both mentally and physically.
Additionally, the individual must have the desire to alleviate suffering/pain as well as a willingness to both participate in and take responsibility for their own on-going growth and healing. It is also necessary that the person discipline their ability to journey beyond this reality into the realms of the helpful and healing spirits. This ability needs to be strong enough that the journey process need no longer be supervised by an instructor.
To grow into a shaman, they must accept the calling and be recognized and trained by an elder shaman - uGobela. This work is especially necessary and should include treating a person with respect and reverence, how to create a safe space, keeping clear personal/ professional boundaries, good communication skills including the use of non-judgmental language, and honouring a patient’s present reality.
Training in shamanic methodologies, this has limited bearing on their skill or effectiveness as a healer. The shamanic practitioner’s ability to generate a healing response in a patient is dependent on the practitioner’s relationship with the spirits that actually perform the healing work.
This is for a good reason. The aboriginal peoples of the Americas have had a great deal of problems with their spiritual beliefs. Their ways have been misrepresented and even blasphemed. Fake “Indian medicine-men” have charged an unknowing public for pseudo Indian teachings and ceremonies. Nobody knows who the real deal is and who is just out to make a buck. Wanting to avoid such an exploitative situation, the shaman associations make sure that the tradition remain true and keeps dishonourable or fake shamans from practicing.