African Shaman – John Lockley, Xhosa Sangoma

In Memoriam – Sydney Toto Peter

On the 3rd August this year 2010 Sydney Toto Peter died      tragically in a car accident in the Eastern Cape, South Africa. Sydney was one of my closest friends and the man who introduced me to my teacher, Mum Gwevu and who helped to integrate me into the local Xhosa community.

Our friendship began in the late 90’s in post-apartheid South Africa. As the fires of Apartheid started to settle good men and women like him and his wife, Nokuzola, became true South African heros in seeing the humanity inside people rather than giving in to polical and social prejudice.

When I was found to have the Xhosa calling to become a Xhosa Sangoma/ Medicine man, Sid and his wife took me under their wings and said that I was free to come to their home at any time if I needed help. My teacher, Mum Gwevu, doesn’t speak English and in the late 90’s I spoke no Xhosa so Syd spent many hours of his time helping to translate for me. For hours we would speak about dreams, ancestors, Xhosa culture, beads, etc. He was never flustered or annoyed by my questions. In fact he would make me laugh, and tell me old stories about the Xhosa tribe. He was also very proud of me and my Sangoma gift. He would say to his friends “come and see my Umlungu (white guy) friend dance. When he dances you can feel the ‘umoya’ (spirit)”. As a Xhosa Sangoma I had to prove my gift through my dancing. Syd loved to watch me dance and he would travel all over the local township to watch me dance.

When I struggled to be accepted by the local community I would talk to Syd and he would heal my loneliness. I remember talking to him recently about racism and how tired I was of being judged in South Africa for the colour of my lovely white skin. Again he laughed in his typical way and said to me, “that’s nothing John, how would you like to be called ‘kaffir’ (very derogatory term used by white South Africans during Apartheid South Africa for Black South Africans) ?” He then related a story a few years ago when his car broke down on a particularly hot day in Kimberley (Northern Cape, SA). Like any man he looked for the nearest pub to get a cold beer. He went into this pub and exclaimed to me how wierd it felt going into a bar being the only black guy. “But hey John, it was the New South Africa, so I thought it would be no problem”.  Apparently as he sat down the white man next to him got up and exclaimed under his breath “F****ng Kaffir!”.  At that Syd was not perturbed in the slightest but merely said “hey, this ‘fo**n’ kaffir would like to buy you a beer, do you want to drink or walk??” The white man was so taken aback that he said, “ag ok, drink”. So Syd bought him a drink and after about 2 hours of drinking they both knew one another’s names, and whenever this man drove near where Sid lived in the Eastern Cape he would give him a ring and they would meet up. They became friends despite politics and skin colour.

Syd taught me about ‘Ubuntu’, (humanity), and to always laugh and see the lighter side of life despite sometimes extreme obstacles that we both faced in the townships like poverty and disease.

On the 3rd August South Africa lost a noble son, father, and brother.  On that day I lost a brother and a man who showed me so much love and compassion that my life changed completely.  Sydney leaves Nokuzola his wife, three children and the whole of Joza township who loved him.  His memory will never die, and whenever we joke and play and enjoy one anothers’ company we will remember him.

Traditional Sangomas/ African Shamans vs more Contemporary Shamans

Sangoma Trainees in our school

In order for us as mankind to walk forwards with integrity we have to know where we come from. Traditional shamans are the keepers of the old knowledge. I have felt very priveliged and honoured to be trained in the Xhosa way, an ancient culture and language that still practices the ancient way. I beleive aspects of Xhosa Sangoma culture can be used to help people to remember the old ways of their ancestors; i.e. the way of dreaming, medicinal plants and trance music to commune with life. Why? Because we are all human with red blood, and we have countless ways of helping one another.

What are traditional Sangomas or Shamans for that matter?

This question came up recently with a friend of mine. I don’t know too much about contemporary Shamanism. All I can do is talk about my experience & training as a traditional Xhosa Sangoma. I am a traditional Sangoma because I was trained by my Xhosa teacher, Mum Gwevu & her husband, Tata Sukwini, who is a traditional leader. Neither of them speak English, and they follow the ancient medicine ways of their forefathers. They adopted me as a Sukwini member of their clan, and in an official ceremony recently they acknowledged me as a ‘Sukwini’.

It is important to note that people don’t decide to become Sangomas they are chosen. They are chosen by their ancestors, and this comes through in dreams. In Southern Africa people can also be called through a difficult illness known as the ‘twaza’ ( a global shamanic illness). As someone apprentices the illness abates. A person in South Africa would normally go to a Sangoma for a divination. The sangoma would then validate their dream experiences and/or illness and confirm the need to apprentice.

Sangomas are loved by their communities because they live a life dedicated towards healing and service. They are the traditional Monks & Nuns of Southern Africa and can be likened to Tibetan Buddhist or in my experience Korean monks & nuns. I see Sangomas as ‘African Dancing Monks & Nuns’ because we use rhythm, dance and song to honour life.

As a traditional Xhosa Sangoma/ African Shaman, we listen to our dreams, white dreams, prophetic dreams. Dreams which come from our ancestors and tell us the future or what is happening with somebody i.e. their health or their destiny. We never claim to be Sangomas, that is something our elders bestow on us after witnessing our dreams and our gift.  We are seen as being trained by our ancestors. Sangoma teachers are seen to teach 20% of the medicine and the remaining 80% is seen to come from our ancestors.  The job of the Sangoma teacher is to help align/ connect the student with their ancestors. Once this happens the student dreams and is given the required information from the ancient ones.

When someone starts their Xhosa Sangoma apprenticeship they start to wear white beads and white clothes and they are called Sangoma, but it is recognised that they are a trainee and have many initiation stages to complete. They also wear white clay over their entire faces to indicate that they are in the luminal/spirit world and are being trained by their ancestors. The other name for Sangoma is ‘abantu abamhlope’ which means ‘white people’ because of their white attire and dedicated profession focused on healing, praying and honouring life. When a Sangoma (trainee or senior) walks down the road people call out ‘camagu!’ , a term of deep respect, which means ‘we honour and praise you’. Why? Because it is well known in Africa that Sangomas/ African Shamans are the guardians of the old knowledge, the medicine keepers, and they also help to maintain the balance between nature, man and the ancestral world. It is also well known that the job is extremely difficult and dangerous. And when people are seen to have the calling there is always a mixture of happiness and sadness because it is widely understood that Sangomas suffer a great deal, especially knowadays where we are misunderstood and sometimes mistakenly labelled as practitioners of the dark arts.

A Sangoma apprenticeship revolves around three areas namely; divination, medicinal plants & Xentsa (trance dance which includes playing the drum and singing ‘ingomas’, the sacred Xhosa songs/chants).  Amongst Xhosa Sangomas it is well known that a traditional Sangoma apprenticeship can take many years to complete. The reason being is that we have many ancestors, blood related and also nature spirits that we need to align/connect with. I completed my training after 10 years, and I still have some Xhosa friends who started before me, and who are still in training today. Exactly when you finish is at the discretion of the ancestors, and it comes through with particular mystical/ ancestral dreams which are clear and cannot be confused with ordinary reality.

The other aspect to finishing sangoma training is also financial. We pay our teacher for each initiation. However as the work is so closely connected to the community, when a Sangoma initiation occurs the entire community is invited. As there needs to be sufficient food and drink for everyone, a traditional ceremony could run into thousands of rands. So an enormous amount of energy is used to plan, execute and carry out each initiation. We always say that the financial side to the initiation is just one of the tests the Ancestors set us. Interesting enough my teacher comes from a poor background and she was able to finish all her initiations. The financial strain teaches us to be resourceful. Also if people in the community, family and friends notice how ardent, committed and focused you are as a trainee they donate money to you. This is the tribal way. And this is how I managed to finish my training as well.

In my experience I have found that my Sangoma training was very similar to my time as a Zen student in South Korea. Korean zen monks  follow an ancient tradition. The similarity is found in many ways but particularly in the area of chanting. Zen monks chant sacred korean sutras to clear their minds and reach enlightenment. Sangomas sing/ chant ‘Ingomas’ (sacred Xhosa songs) to connect to their ancestors. Hence, Sangomas could be likened to African Dancing monks/ nuns with a strong focus on transcendence and interconnectedness with our Ancestors, Great Spirit & Nature.

The Sangoma trainee also does an ‘energy exchange’  for their apprenticeship through serving their teacher. They collect and prepare medicinal plants to be used  for clients, they give divination under the supervision of their teacher, and they help out with ‘umsebenzes’ (traditional ceremonies to honour the Ancestors & Great Spirit).  The trainees form the backbone of the Sangoma culture because they sing the songs, play the drum and build the energy during all traditional ceremonies. The trainees sing and dance calling forth the ancient ones (Ancestors & Great Spirit), and then when the energy in the room is right the senior Sangomas walk in to go into trance and give ‘indaba’ spirit news to the community. Like their juniors they work as channels or messengers between this world and the next. They also work as empaths so they ‘feel’ the energy of the community and they speak about this. They also give messages from the other world and they pass this on to the community to lift their spirits. An important aspect of these ceremonies is ‘hlonipa’ which loosely translated into english means respect. But it is a lot more than that. It is a deep form of humility, and honouring of the Ancestors, Great Spirit and the medicine of life. You see this when the senior sangomas talk, the trainees kneel out of humility. When each of the trainees in turn pray & honour they do it on their knees and all their colleagues join them. The Sangoma culture rests on this ancient code.

Again the job of the Sangoma is to lift the spirit energy of the individual or community, we call this ‘umoya phezulu’. We serve the community.

Amongst the Xhosa people  I am known as ‘Ucingolwendaba’, the messenger between cultures. I am also known as ‘Ligquira Inkulu’, which means Senior Sangoma because I have completed all the various initiation stages making me Sangoma. I am now given permission by my elders to train & initiate people in the ‘Sangoma way’. Normally only someone who has completed all these stages can initiate someone else to become a Sangoma.

Sangoma Premonitions

Many people have asked me if Sangomas have predictions? Recently a journalist contacted me and asked if Sangoma people have anything to say about the recent natural disasters occuring in the planet. I said yes we do and it all revolves around the importance of man re-aligning with nature in a wholesome way.

In 1992 I had a strong vision whilst walking around my garden. I was told about a tidal wave that would result in the largest loss of life in recent history. I was told that it would happen in about 10 years time, and it would signal the time for me to start working in a spiritual way to help people re-align themselves with nature in a respectful way.  When the Tsunami struck in December 2004 I was on a yoga retreat off the West Coast of Ireland. It was a snowing  outside and a bit chilly. At that time I was planning on going on a 3/4 month yoga retreat, training course in Australia. The realisation of the Tsunami struck home the importance of all of us to live with more respect and love for the natural world. I was already in training to become a Sangoma, and the hurricane was a clear sign that I needed to move forward with my training.

I have had many dreams since, and a few of them speak about natural disasters. The message is simple ‘we need to reconnect, and re-align ourselves with nature’.

In the last few years I have had other dreams about the collapse of the world as we know it. My last dream was just before the banks collapsed in the UK in 2008, America and then globally. In that particular dream I was told that things would change in the sense that there would be more natural disasters and a greater loss of life. I was told that it is natures’ way of bringing us back into balance. The lesson here for us is ‘RESPECT’ or as we Sangomas would say in Xhosa or Zulu ‘hlonipa’. We need to learn to respect one another, our communities, our old people and Nature. But respect not just in words but in actions. As a Xhosa Sangoma I teach people ‘Ubuntu Ubunzulu’ which are the sacred Sangoma teachings of the Xhosa people related to our humanity ‘Ubuntu’, and the depth of our humanity (Ubunzulu) which speaks of our interconnectedness to nature and the ancestral/ spiritual world.

Our human race is arrogant, and we think we are in control of nature, and that we own nature . This is not so. The recent volvano in Iceland (begining of May ‘10) which grounded European planes for almost 2 weeks was a sobering reminder that ‘we’ are not in control, and that we are all at the mercy of Mother Nature. As a Sangoma I found this very humbling and beautiful despite having to change my return flight to the UK. I was happy to spend another 2 weeks in South Africa.

I was on the BBC, radio 4, ‘Saturday live’ show with Fi Glover on 5^th September 2009 (see my home page for interview). Before the show, Simon, the producer asked me if I had to look back on my career for the last 50 years or so what would I like my legacy to be? I said for the old people to be respected and loved, and likewise for our Ancestors to be respected and loved, because then we as human beings would be more in balance. I think this is what these natural disasters are calling us to do. To be more loving, more caring and more respectful of ourselves, one another and nature.

So where does this leave us in the future?? I think mankind as we know it is going to have to become more sensitive in order to survive. This can only be a good thing.

Beyond Black & White – Ubuntu

“Sinamandla Kunye “- Together we are Strong

Many people ask me “how can it be that a white man is a Sangoma?” I then reply “we all have red blood, and we all have ancestors”.  I normally then ask people if it is okay for black people to become doctors, lawyers, priests, etc. The answer is always a resounding YES OF COURSE!  I then say “well then it must be okay for white people to become Sangomas, because to say otherwise is tantamount to reverse rascism”!  I then ask people if they have heard of Nelson Mandela or Desmond Tutu. Again most people have. Well Nelson Mandela is a lawyer, an advocate, and Desmond Tutu is an English priest, an Anglican Bishop. Both these men are my elders as both of them are Xhosa. So they have entered Western culture and excelled. Now as a white man I was called to become a Sangoma, and now I am a senior Xhosa Sangoma.

For us Sangomas, ‘Ubuntu’ means humanity. And people realise ubuntu through their conduct in the community.

When I give talks I relate a story during the early days of my training in a township in the Eastern Cape.  Apartheid finished in 1994, I started my training in 1997, so understandably people were cautious and a bit suspicious of me.  I remember one traditional ceremony which I attended. The people were very wary towards me. My teacher felt all this and when she went into trance she became like a lioness protecting her young and she shouted at the community. “U sika apha egazine ibomvu, uyasika Cingolwendaba egazini ibomvu. Ngamanye amaxesha ndapupa abelungu izinyana zithetha mna. Ngamanye amaxesha uCingo upupa Amaxhosa izinyanya, zithetha nina. Abantu Bafana”.

“When you cut my arm red blood flows, when you cut John’s arm red blood flows. Sometimes when I dream the white ancestors (Abelungu Izinyanya) speak to me, sometimes when John dreams Xhosa ancestor spirits talk to him. We are all very similar. Once more, I was told in a dream by the Great Spirit (uThixo) to train John, and that is what I am doing. When he came to me he was very sick, now he is much better. He treats me with respect. I met his parents and they also show me a lot of respect.  John is like one of my own sons” (translated from Xhosa to English).

After this there was silence by the community. And after 5 years of training I was accepted. Now I am treated with love and respect.

Again “Ubuntu” means humanity, and “Ubuntu Ubunzulu” is the sacred Xhosa Sangoma teachings relating to our connection to one another and our ancestors. If someone trains to become a medical doctor they have to pass a series of tests and examinations regardless of skin colour. At the end of their 6 or 7 hard years they are examined by other doctors and if they are deemed worthy they are rewarded with the title of ‘Doctor’. A similar process occurs with Sangoma training. It is a traditional apprenticeship. If someone, regardless of skin colour demonstrates the Sangoma calling, and they act upon it respecting and honouring their teacher and community then they have realised ‘Ubuntu Ubunzulu’ (our sacred humanity & our connection to community) and skin colour should never be an issue.

A Sangoma Blessing for 2010

As 2010 opens, and starts to flow like a gentle river with ever increasing speed towards the sea I would like to make a special blessing for our Elders, the old people in our community and our Ancestors who have passed on.

A few months ago I had the good fortune of appearing as a live studio guest on BBC Radio 4 and before the show, Simon, the producer asked me what would my wish be in 50 years time if I looked back at my life and work. I replied “that the elders in our community are once again held with love and respect, and likewise, that our ancestors are respected. Because when we can remember to respect and love our old people, and our ancestors, then the cycle of life and death will be restored”.

At the moment in Western culture there is an over glamourisation of the ‘youth’. And this puts great pressure on young people, as well as relegating old people to second class citizens. As soon as people get a bit older they are pushed aside and no longer valued. If we look at traditional cultures like the Xhosa people, older people (traditonally) are seen as the elders in the culture, and they are given a respectful place in the community. I remember in the early days during my apprenticeship I was disheartened that their weren’t many people who had arrived for one of my initiations and when I expressed this to my teacher’s husband, Tata Sukwini he exclaimed “ungakatazeki Cingo, jongani abantu, abantu badala, wena uthamsanqa!”  Look at the people who have arrived, they are old, very old, you are very lucky!  You see in traditional culture the old people need to be introduced to someone or something first.  When the old people come and support ceremonies and initiations it is seen as a blessing because they are seen to bring ancestral energy with them.

I saw this beautiful poem written by an old man before he died. I would like to share it with you.

When an old man died in the geriatric ward of a nursing home in country NSW, it was believed that he had nothing left of any value.

Later, when the nurses were going through his meagre possessions, They found this poem. Its quality and content so impressed the staff that copies were made and distributed to every nurse in the hospital.

One nurse took her copy to Melbourne . The old man’s sole bequest to posterity has since appeared in the Christmas editions of magazines around the country and appearing in mags for Mental Health. A slide presentation has also been made based on his simple, but eloquent, poem.

And this old man, with nothing left to give to the world, is now the author of this ‘anonymous’ poem winging across the Internet.

Cranky Old Man

What do you see nurses? . .  . . .What do you see?
What are you thinking .. . . . . when you’re looking at me?
A cranky old man, . . .  . . .not very wise,
Uncertain of habit .. . . . . . . . with faraway eyes?

Who dribbles his food .. . .. . . . . and makes no reply.
When you say in a loud voice . . . . .. ‘I do wish you’d try!’
Who seems not to notice . .  . . .the things that you do.
And forever is losing . . . . . . . . . . A sock or shoe?

Who, resisting or not .. . . . . . . . . . . lets you do as you will,
With bathing and feeding  . . . . . .The long day to fill?
Is that what you’re thinking?  . . . . . ..  Is that what you see?
Then open your eyes, nurse . . . . . . you’re not looking at me.

I’ll tell you who I am . . . . . . . As I sit here so still,
As I do at your bidding, . . . . . . as I eat at your will.
I’m a small child of Ten . . . . . . . with a father and mother,
Brothers and sisters .. . . . . . . . who love one another

A young boy of Sixteen . . . . . with wings on his feet
Dreaming that soon now . .. . . .. … . a lover he’ll meet.
A groom soon at Twenty .. . . . … . . my heart gives a leap.
Remembering, the vows .. . . . . . that I promised to keep.

At Twenty-Five, now . . . . . … . . . . I have young of my own.
Who need me to guide . . . . And a secure happy home.
A man of Thirty . . . . . . . . .. My young now grown fast,
Bound to each other . . . . . . . With ties that should last.

At Forty, my young sons .. . . . . have grown and are gone,
But my woman is beside me . . . . . . . to see I don’t mourn.
At Fifty, once more, .  . … . . . ..Babies play ’round my knee,
Again, we know children . . . . . . . My loved one and me.

Dark days are upon me .  . . . . . … . My wife is now dead.
I look at the future … . . . . . . . . . . . . . I shudder with dread.
For my young are all rearing . . . . . . young of their own.
And I think of the years . . .. . . . . And the love that I’ve known.

I’m now an old man . . . . . . . . . and nature is cruel.
It’s jest to make old age . . . . . . . look like a fool.
The body, it crumbles .. . . . … . . . . . grace and vigour depart.
There is now a stone .. . . . . .. . where I once had a heart.

But inside this old carcass .  . . .. A young man still dwells,
And now and again . . . .. . . . my battered heart swells
I remember the joys . .. . . . . . . . .. . I remember the pain.
And I’m loving and living . . . . .. . . . . . . . . life over again.

I think of the years . all too few . . . . . . gone too fast.
And accept the stark fact . . . . . . . . that nothing can last.
So open your eyes, people . . . . . . . . open and see.
Not a cranky old man .   Look closer . . .. . see . . . . . …. . ME!!

Remember this poem when you next meet an older person who you might brush aside without looking at the young soul within . … . . . we will all, one day, be there, too!

John & Credo Mutwa – Zulu Sangoma/ African Sage

May our elders be blessed, and the correct relationship between all of us re-established.

Welcome to my new website & Blog

Sacred Aloe

My wish is to help people of all nations ‘to remember’ their old ancestral ways through dreaming – for when people are in touch with their own inner worlds, then happiness and contentment can be fostered, peace and balance can be restored.

Intention

My intention behind this website and media work is to publicise and correctly inform people about African spirituality, and in particular, Sangoma work. For too long now there has been the mistaken view that Sangomas are associated with witchcraft, black magic and voodoo. The word ‘Sangoma’ means ‘people of the song’ because we go into trace through rhythm and song.  The job of the Sangoma is to heal people and lift the spiritual energy of the individual and community up. It is a sacred job with great responsibility. If people call themselves ’sangoma’ but then work to hurt, injure or create disharmony, they are not sangomas and only serve to discredit this ancient name and profession.

There is no word for depression in the Zulu and Xhosa language, only ‘umoya phantsi’ (spirit energy down), or ‘umoya phezulu’ (spirit energy up). The job of the Sangoma is always ‘umoya phezulu’ – to lift, raise up the spiritual energy of the individual and community. In the international language of healing, one cannot put curses on people one day and then attempt to heal people the next.

One of the ancient symbols of Sangomas is the ‘Sacred Aloe’ – to heal the community in a variety of ways.

Additional Blog postings to appear in the near future…