Walking through the Silence of Stillness with my Ancestors - Listening & Learning from my Ancestors

By siphesihle khumalo

"Walking through the Silence of Stillness with my Ancestors: Listening and Learning from my Ancestors" delves deeply into the rich tapestry of Indigenous African spirituality, offering a profound exploration of ancestral wisdom and the sacred interconnectedness of all beings. Drawing upon ancient traditions and contemporary insights, this book invites readers to embark on a transformative journey of self-discovery and spiritual awakening.

At the heart of the narrative lies a comparative analysis between Indigenous African spiritual beliefs and the triad of angels as depicted in the Bible, offering illuminating perspectives on the nature of divine presence and guidance across diverse cultural contexts. Through nuanced interpretations and insightful reflections, readers gain a deeper understanding of the spiritual forces that shape our lives and the interconnectedness of humanity with the cosmos.

Central to the book is the exploration of various methods for connecting with ancestral spirits, from rituals and ceremonies to the sacredness of nature itself. Readers are guided through practices that foster a profound sense of reverence for the natural world, recognizing it as a source of spiritual nourishment and healing. The medicinal properties of herbs are explored not only for their physical benefits but also for their ability to facilitate spiritual communion and holistic well-being.

Moreover, the book offers practical guidance on integrating spiritual practices into everyday life, including yoga, meditation, and prayer. Through these disciplines, readers learn to cultivate a deeper sense of presence and mindfulness, aligning themselves with the rhythms of the universe and opening themselves to the wisdom of their ancestors.

With its blend of scholarly insight, personal narrative, and practical wisdom, "Walking through the Silence of Stillness with my Ancestors" is a profound exploration of Indigenous African spirituality that speaks to the universal human longing for connection, meaning, and transcendence. It is a testament to the enduring power of ancestral wisdom and the transformative potential of spiritual practice in navigating life's journey with grace and purpose.

• Language: English
• Publisher: siphesihle khumalo
• Release date: Apr 1, 2024
• ISBN: 9780796101273

siphesihle khumalo

Siphesihle Khumalo is a renowned African spiritual teacher, herbalist, healer and author. Through his vast knowledge of African wellness principles, his unique approach combines African spiritual practices with worldwide spiritual practices, offering a holistic approach to healing  people from all over the world to heal and thrive. Siphesihle is passionate about providing guidance and support to individuals on their journey to wellness. He utilizes the power of ancient African wisdom backed by modern-day research to provide practical and effective solutions to everyday challenges.He believe in addressing the root of the problem, not just the symptoms, and strive to uncover the deeper layers that need to be addressed for true healing to occur. His dedication, passion, and healing touch make him the perfect guide on your journey toward an energized, balanced, and fulfilling life.

Book preview

Dedication

Idedicate this project to you my army of soldiers my children Anesipho Mbebeni, Kwenza Shabalala, Thandaza Khumalo, Olwethu Mojaki, Tshiamo Mile, Siyabonga Mokoena, Sibani Khumalo. To you my guardian angels in heaven Thembeni Joyce Khumalo maZondi, Thandwayo Flora Zondi maMbatha and you my princess Nompumelelo Mlotshwa Mokoena sleep well my daughter.

Acknowledgement

To God be glory for the things He has done in my life. To my lineage Ancestors thank you for never losing hope in me for all the wrongs I have done nina eniNgoni, nina baKwaNtu nina bakaPhunga noMageba, nina bakwaNgwane. KoKhokho, koKhulu Khulwane, kogogo noMkhulu, kubantwana ngisho nawe Nzalabantu Khokho Sobuzu Dlamini kaNondaba, ngithi emakhosini niphakame njalo zindlondlo.

To you Aunt Mary Pakose always respected me even though very young then you treated me with respect. Thank you for taking time out to proofread my broken English and make it errorless work and readable as well as understandable work. Thank you to Mokhethi Pakose for compiling and editing everything.

To you my siblings thank you for making me laugh in storms and encouraging me to make it despite challenges. To my late brother Siyabonga Khumalo rest well. To you my brothers and sister Dumsani Simaba, Mduduzi Khumalo, Sinenhlanhla Khumalo, Lucky Khumalo asivuseni ikhaya sibadala manje. Noma abazali bengasekho asivuseni ikhaya lime lithi thwi.

To my family who adpted me and carried me when things were rough and cheered me when I need moral and believe in me that I will make it at the end Pakose Family. To you my twin Caroline Pakose thank you for always having my back. To you my younger brother Mokhethi Pakose thank you for your hard work on the project. To you mom you got my back when the ship was sinking Libuseng Pakose, Mary Pakose. You always believed in me and trusted me.

I am glad you are my mom. Taking time to listen to my dreams, visions and reading my cries that one day need to write this as a book. You dedicated your time to read my work critique, added your thoughts and ideas to make it what it is now a book complete book. Thank you my sisters for your time and dedication to this protect.

To My parents and grandparents let us keep moving forward despite all storms, Thembeni Joyce Khumalo, Siphiwe Ellias Khumalo, Joseph January Mabaso, Klimba Xhakaza, John Vumimpi Zondi, Thandayo Flora Mbatha Zondi even when you on the otherside ibani idlozi elihle njalo. Impumelelo iqala ekhaya. To you Nombulelo Madikane for contributing with isolation place accommodation, transport, food, money and emotional support.

To my teachers and Mentors thank you for teaching me everything I know today and share with the world.

Ngobololo Khumalo

Gogo Sikhosane

Mkhulu Ngobese

Br Crispin

Fr Peter Nkomazane

Rev Bishop Thulani Mbuyisa

Fr Henry Kanju

Fr Lawrence Mota

Fr Sylvester Namale

Fr Mthokozisi Maseko

Fr Bonginkosi Mdabe

Fr Paul Njiyela

Fr Roberto Cossa

Mkhulu Ntshangase

Jabulani Ndebele

Nkateko Masangu

Fr Emmanuel Ndlovu

To my Lesson and experience in life thank you for lessons and experiences you taught me and I know myself now, where I come from and where I am going. Ntobe, Sithobile, Jazzman the musician, Nomfundo, Phindile, Sinobomi, Mthiyane, Langa, Anele, maNdlovu Ngcobo, Unathi, Mpume , Nosipo, Linda, MaNxumalo Dube, Maphidishi, Sinenhlanhla, Noxolo , Mihla, Anele , maShabalala and maMohlala, Dladla GU, maMokoena, maMile.

To you my Friends thank you for believing in me and encouraging me Albert Mohlakoena, Thembinkosi Mkhize, Xolani Bhengu, Mzwandile Mthembu, Nduduzo Mthalane, Jabulani Ndebele, Caroline Pakose and Nkateko Masangu.

To my teacher Ayanda, who taught me in lifetime lesson. She taught me to do not trust anyone, people will do anything as long as they benefit at the end of the day.

Reflections

As I reflect on the journey of my life, I am filled with a mixture of emotions – gratitude, sorrow, determination, and a sense of purpose. My life has been shaped by experiences that many would find extraordinary, guided by forces beyond the mundane realm. From the foretelling dreams of my birth to the trials and tribulations of my spiritual awakening, each step has been laden with significance and meaning.

The tale of my upbringing is one of both tragedy and triumph. The loss of loved ones, the scepticism of family members, and the relentless battles with illness have been formidable adversaries. Yet through it all, I have persevered, guided by the whispers of ancestors and the call of my spiritual destiny.

The path I have walked is not one of conventional success or societal acclaim. Instead, it is a path of service, of heeding the ancient call to heal and uplift those around me. From my early encounters with the spirit world to my initiation as a traditional healer, I have embraced my role as a conduit between the physical and spiritual realms.

My journey has been marked by sacrifice – of personal desires, of worldly possessions, and even of cherished relationships. Yet, in these sacrifices, I have found a deeper sense of purpose and fulfilment. For it is in serving others, in easing their burdens and guiding them towards healing, that I find true fulfilment.

As I look towards the future, I do so with a sense of anticipation and resolve. My ancestors have shown me the path that lies ahead – one fraught with challenges yet brimming with opportunities for growth and enlightenment. I embrace this path wholeheartedly, knowing that it is my destiny to walk it with courage and conviction.

In sharing my story, I hope to inspire others to embrace their own journeys – to heed the whispers of their ancestors and follow the call of their spirits. For in doing so, they too may discover the profound richness and purpose that lies within.

And so, as I continue on my journey, I do so with gratitude for the blessings of the past, with humility for the lessons learned, and with unwavering faith in the guidance of my ancestors. May their wisdom continue to light my path and may their spirits continue to guide my steps.

Contents

Imimoya

Chapter 1 – Imimoya (Mandiki Spirits)

Chapter 2 – Igobongo

Chapter 3  - Izithunywa

Chapter 4 – Ingelozi

Chapter 5 – Gobela

Chapter 6 - Ukuthwasa

Chapter 7 – Ithwasa

Chapter 8- Self- Initiation

Spiritual Connection

Chapter 9 – Chakras  Alignment

Chapter 10 – Connecting Spiritually

Chaüter 11 – Powers of Water & Sacred Places

Chapter 12– Izibane – Candles

Ulwazi

Chapter 13 – Izibonakaliso – Signs & Symbols

Chapter 14 – Impande – Herbs

Chapter 15 – Etymology

Introduction

This is the list of ancestors of Jesus Christ, a descendant of David, who was a descendant of Abraham. - Matthew 1:1

A record of the genealogy of Jesus Christ. This opening line asks us to address the question, What is a calling? Maybe before we answer this question, we should first discuss what genealogy is.

Genealogy, as defined by the Oxford dictionary, refers to a line of descent traced continuously from an ancestor or the study and tracing of these lines of descent. It can also pertain to the evolutionary development of plants or animals from earlier forms. The term genealogy is derived from gene and logy, where gene represents hereditary information passed from parent to offspring, and logy signifies the study of something. In essence, genealogy involves understanding who we are, where we come from, and the purpose of our existence.

The exploration of genealogy often involves examining the history of ancestors and forefathers, which can provide insights into individual identities, values, and cultural heritage. In the context provided, genealogy is linked to spiritual concepts, particularly within Christianity, where lineage and ancestry play significant roles.

The text discusses the genealogy of Jesus Christ, as presented in the Gospel of Matthew, emphasizing the importance of understanding one's ancestors in fulfilling one's purpose. It suggests that knowing one's lineage helps in comprehending inherited genes, understanding the calling or purpose in life, and recognizing the voices of those who have come before.

The term calling is described as a summons or gift bestowed upon individuals by someone or something, often with a purpose or vocation attached. In the context of spirituality, a calling may be perceived as coming from one's ancestors, as they pass down teachings, values, and expectations through generations.

The reference to Jesus Christ as The Son of David in the Gospel of Matthew is interpreted as a recognition of Jesus inheriting the lineage of King David, thereby fulfilling prophecies of being a great king. This connection to David highlights Jesus' significance within Christianity as the ultimate king whose kingdom is eternal.

The text further explores Jesus Christ's designation as The Son of Abraham, associating him with Abraham's sacrifice and the founding of a nation. This designation underscores Jesus' role as the ultimate father figure within Christianity, completing the works of his forefathers and fulfilling divine purposes.

Additionally, the text outlines the purpose of a spiritual exploration book, which aims to guide readers in understanding various spiritual dimensions, including different types of spirits, initiation processes, spiritual practices, and the origins of spiritual concepts. The book is structured into five parts, offering different approaches for readers to engage with its content, whether as a reference, self-initiation tool, or for general understanding.

In summary, genealogy serves as a fundamental aspect of spiritual exploration, connecting individuals to their ancestral roots, inherited legacies, and divine purposes. Through understanding one's lineage, individuals can gain insights into their identities, values, and spiritual callings.

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1

Imimoya-Spirits

The Mandinka Spirit

Genesis 17: 1-2

When Abram was ninety-nine years old, the Lord appeared to him and said, ‘I am God Almighty; walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers.’

The Mandika Spirit?

In order for us to answer the question of what is Mandika Spirit we have to understand etymology first and people migrations. What is etymology? Etymology ɛtɪˈmɒlədʒi is the study of the origin of words and the way in which their meanings have changed throughout history. Or Etymology is the origin of a word and the historical development of its meaning. Mandika Spirit has to be understood in the history of a word or phrase shown by tracing its development and relationships of tribes as well as Migration.

Mandinka Spirit also known as Malinke Spirit or Male spirit or patriarch spirit which is Khokho or inzalabantu (blood) which means the one who started the lineage or the clan or the family. Mandinka Spirit comes from a Mandinka or Malinke tribe in West African which is consist of Mali, Gambia and eastern Guinea. This tribe is also called Mandé peoples they speak the Manding languages. The Mandinka tribe comes from Mali Empire, which was founded by king Sundiata Keita in the 13th century. They moved from the Niger River in search of better agricultural lands and more opportunities for conquest. In doing so Mandinka tribe occupied West Sudan, Gambia, Senegal, Mali, Guinea and Guinea Bissau. Throughout the centuries Mandinka tribes has been self-ruled, being led by a chief and group of elders. Mandinka has passed down their knowledge and history through oral from one generation to the next generation. This has made them an oral society, where mythologies, history, traditions, music and knowledge are verbally transmitted from one generation to the next. 

The Mandika Spirit is an ancestral spirit that belongs to the Mandika tribe of West Africa. Its primary purpose, both in the past and now, is to teach the oral knowledge and history of the lineage. This is achieved through the passing down of traditions, mythologies, dance, and music using the power of spirit and herbs. The Mandika Spirit is a powerful force that represents the forefathers and male leaders of the tribe, who were responsible for passing on their knowledge to the next generation. One example of this is the word Msamo, which originates from the Mandika language and means grandmother. It is typically associated with the place of Msamo, which is referred to as indlu kagogo (grandmother's place) by the elders. It is fascinating to consider how the Mandika Spirit has preserved the history and traditions of the tribe throughout the ages.

⇨ Why are we not calling or referring to it as Mandika gift?

It's important to clarify that the Mandika Spirit is not a gift but rather an inherent part of every person. It exists in spirit, body, and mind and serves to align individuals with their history and knowledge through the teachings of the Patriarch ancestors. The Mandika Spirit is responsible for language and is often referred to as oral. This is because everything is born in language, including spirituality and spiritual identity. Without language, the world as we know it would not exist. Even the Bible acknowledges the importance of language, with Genesis 1:1-3 referring to God's creation of the world through language.

The Mandika Spirit is therefore in charge of language and is responsible for restoring and teaching history and knowledge through the power of spirit and herbs. The incorrect usage of language can be seen as a curse because it strips individuals of their origin and identity. Conversely, the correct usage of language can be seen as a blessing because it allows individuals to relate to the world around them and understand their origins.

In essence, the Mandika Spirit is an integral part of the human experience, serving to connect individuals to their past and guide them towards a better understanding of their place in the world. Its existence is proof of the importance of language and the power that it holds in shaping our understanding of the world and our place in it.

It's fascinating to learn about the customs and traditions of the Mandika tribe as they migrated to the South from West Africa. Despite the changes in their environment, they continued to teach through oral methods, passing on their knowledge and history through stories, songs, and ceremonies.

In the evenings, the elders would gather around a fire and share stories of their ancestors and history with the younger generations. They would sing songs that contained history and praised their ancestors through totem names, calling out the names of descendants and successors. They also took the young ones to the forest to teach them about herbs and sacred places.

One interesting ceremony was ukukhipha impeno, which involved removing blood that made a woman loved and desired by a man. They also performed a coming-of-age ceremony, which was referred to as Memulo or ukuthomba and marked the transition into womanhood. This involved applying brown clay from head to toe, a tradition that is still practiced by the Himba tribe in Namibia. Thokoza healers also use clay application as part of their tradition, even after initiation.

These customs and traditions are a testament to the resilience of the Mandika people and their commitment to preserving their heritage despite the challenges of migration and cultural change. It's fascinating to consider how these practices have endured over time and continue to be an important part of the culture and identity of the Mandika tribe.

Relationship between God and the Mandiki  tribe.

It's interesting to compare the Mandika Spirit's naming and calling of God to St. Thomas Aquinas' Five Ways to prove the existence of God. The Mandika Spirit identifies different names for God, including Umavelakuqala (Umvelingqangi), Usimakade, Umdali (Menzi), Usomandla, and Unkulunkulu. These names reflect a deep understanding of the divine as the One who appeared first, the One who has always been there, the Creator, the all-Powerful, and the great, great One.

Similarly, St. Thomas Aquinas offers five proofs for the existence of God in his famous work, the Summa Theologica. These proofs cover the core theological teachings of Aquinas's time and offer a philosophical argument for the existence of God. The five proofs are:

1. The Proof from Motion: This argument states that everything in motion must have been set in motion by something else, and that something else must have been set in motion by yet another cause. This chain of causes must ultimately lead to a First Mover, which is God.

2. The Proof from Efficient Causes: This argument states that everything in the world has a cause, and that cause must itself have a cause. This chain of causes must ultimately lead to a First Cause, which is God.

3. The Proof from Possibility and Necessity: This argument states that everything in the world is contingent, meaning it could have been otherwise. Therefore, there must be a necessary being that is not contingent and that necessary being is God.

4. The Proof from Gradation: This argument states that there are degrees of perfection in the world, and that these degrees of perfection must be based on an ultimate standard of perfection, which is God.

5. The Proof from Design: This argument states that the natural world exhibits signs of design and purpose, which must be the result of an intelligent designer. This intelligent designer is God.

Both the Mandika Spirit and St. Thomas Aquinas offer different ways of understanding and proving the existence of God, reflecting the different cultural and philosophical traditions from which they emerge. However, both approaches share a common goal of seeking to understand the divine and the role it plays in the world.

The Mandika Spirit offers a fascinating and unique perspective on the existence of God, which is reflected in the Mandinka language and culture. By identifying different names for God, including Mavelakuqala, Omkhulukakhulu, Menzi, Usomandla, and Usimakade, the Mandika Spirit provides insight into the nature and character of God.

Mavelakuqala, meaning One who came first, reflects the belief that there is a spiritual entity that existed before everyone else and created everything else. This understanding of God is deeply rooted in the Mandinka language and culture.

Omkhulukakhulu, meaning the one bigger than anyone, reflects the belief that there is a cause of the ancestors, which is the effect of the cause, and is an essential aspect of the Mandika Spirit's understanding of God.

Menzi or Mdali, meaning the one who creates everything into existence, reflects the belief that water is the source of all creation and that the one who created water must exist all the time without ceasing, and that is Menzi, which is God.

Usomandla, meaning the all-powerful, reflects the belief that God is the being of the highest form of good and the perfect being. By naming God Usomandla, the Mandika Spirit puts Him at the beginning of the great chain of being.

Usimakade, meaning the One who has always been there, reflects the belief that there is a being who has been there as the first being and is the perfect designer of the creation.

Through these unique perspectives, the Mandika Spirit offers a rich and fascinating understanding of God's nature and character, which is deeply rooted in the Mandinka language and culture.

Mandika spirit aligning with their people?

The Mandinka Spirit is a powerful force that seeks to align individuals with their purpose by teaching them about their history and ways of life. It aims to educate the next generation and ensure that they are aware of their heritage and beliefs. However, in some cases, when the Mandinka Spirit needs attention and requires healing through herbs and through spirits, it can make an individual physically sick and block their progress in real life. This is why many refer to amagobongo, which is a calabash of herbs that can open and align everything. Since the Mandinka Spirit is within all of us, it is crucial to align ourselves with the generations that came before us.

The Mandinka Spirit starts its teachings in dreams, presenting itself in various ways and seeking  ukhamba (calabash) or igobongo (empty vessel). This calabash becomes the opener for the Mandinka Spirit, which teaches their lineage descended about their history and shares knowledge through herbs and spirits. The Mandinka Spirit also teaches spells against curses, aside from the names of God.

In essence, the Mandinka Spirit is a powerful source of guidance and alignment that can help individuals discover their purpose and connect them with their heritage. Through its teachings, one can gain a deeper understanding of their past and use that knowledge to create a better future.

Some spells taught by Mandika spirits to avert curses include

Renaming of individuals:

It is believed that when someone receives a spiritual calling, they are given a new name to protect their true identity from being used against them. This is similar to when God named Abraham from Abram in the Bible, to hide his true identity and protect him from enemies. The new name is also seen as a sign of the covenant between the person, God, and their ancestors. In some cases, dreams from ancestors may also provide signs or symbols, but without revealing their true names or identities.

However, it is important to note that some dreams may be considered curse dreams in which dark or evil spirits offer a gift of calling but with the use of dark magic or witchcraft. On the other hand, spells provided by the Mandinka spirit can help align a person with their true purpose and provide direction in their lives. These spells may involve the use of inkamba Mandinka, a calabash full of herbs, or other Mandinka spirit herbs.

THE MANDINKA SPIRIT is primarily focused on aligning a person with their paternal ancestors or ancestors from the father's side. This can be achieved through the use of different herbs and plants that are mixed together to align the spirit. Inkamba refers to the calabash used to contain the herbs, and when it contains Mandinka Spirit herbs, it is referred to as inkamba Mandinka. Similarly, igobongo refers to an empty vessel that contains herbs from a specific spirit, such as Mandinka Spirit.

Ibhudlo refers to the use of herbs or plants to destroy or remove any obstacles blocking the spirit from operating, while isilawu is a mix of herbs or plants meant to enhance the visibility and attractiveness of a person. These terms will be used frequently in the following chapters.

Dreaming about their teachings.

Spell Dreams are dreams in which ancestors guide, teach, and show a person a place or person who can help them cure their spirit through training. This training is not limited to initiation but can also be used for self-healing and healing one's ancestors. In some cases, ancestors may teach a person through their dreams, providing guidance on what to do, how to do it, when to do it, and why. More details on self-initiation will be discussed in future chapters.

It is important to note that the use of Mandinka Spirit herbs and plants is intended to align a person with their ancestors and their purpose. It is not meant to be used for harmful purposes or to manipulate others. The Mandinka Spirit is a force for good and should be used accordingly.

The Spell Dreams phenomenon is a powerful experience where our ancestors visit us in our dreams to guide, teach, and direct us to a person or place that can help us cure our spirits through training. This training is not just limited to initiation but extends to healing ourselves and our lineage of ancestors. Through this dream state experience, our ancestors can impart valuable knowledge about what we need to do, when, how, and why. If you're seeking to explore this mystical world, we recommend checking out the Self-Initiation chapter, where we delve deeper into this fascinating subject.

Signs of being possessed by the Mandika spirit

The Mandinki Spirit is believed to be the spirit of grandfathers, elders, and patriarchs, and is considered a guiding force. It shows us direction and guides us through life. Unlike other spirits, the Mandinka Spirit is not something that needs to be actively searched for, as it is believed that we are all born with it. It presents itself in different ways, sometimes before birth, during childhood, in young adulthood, or as an elder. For instance, a mother passes on the Mandinka Spirit to her child while pregnant, and sometimes, it can manifest through eczema or other skin conditions. In some cultures, a mixture of herbs is given to a new-born, and the child is bathed with herbs to remove any inherited spirits, curses, or skin conditions.

The Mandinki Spirit often communicates with us in five common ways: through dreams, physical illness, mental illness, emotional breakdowns, and communication from elders, seers, or prophets. The Spirit may also communicate with us in other ways. For example, in dreams, it may show us the herbs we need to use to connect with it and find ourselves in it. The Spirit may also communicate through physical sickness like migraines, ear infections, or piles, which cannot be easily cured through conventional medicine. The only way to cure these illnesses is through the process of healing the Mandinka Spirit with the use of herbs.

Furthermore, the Mandinka Spirit may also show itself through mental illness or emotional breakdowns, which can range from mild to severe. It can cause mental fatigue, anxiety, depression, and even suicidal tendencies. People possessed by the Mandinka Spirit may spend most of their time alone and avoid noise.

The Mandinka Spirit is considered a blood spirit that can be identified through blood. In women, it is believed to control both their menstrual cycle and libido, which is called impeno. In the past, impeno involved taking blood out of a woman's back (anus) to reduce her sex drive. If this was not done, the woman's life would be affected by the elements of Mkhokha, where ancestors who were interested in sexual activities would continue to influence her. Therefore, impeno was a way of reducing sexual drive.

Apart from this, women were taken through two stages known as ukuthomba and ukugonqa. Ukuthomba is the puberty stage where a woman's body goes through changes such as breast development and the menstrual cycle. While ukugonqa means to kneel. The woman was given a room where she would stay alone and apply brown clay or mud to be in line with her first period. This process was done to cleanse the spirit of the Mandinka and also to cleanse the woman. This is the same process used when one starts the initiation process of becoming a healer, as the application of brown clay (ibomvu) to their body is done to align them with the Mandinka Spirit and control their sexual drive.

In the lives of ordinary people, except those who are spiritual, the Mandinka spirit can be identified through a feeling of void and emptiness. In the teachings of Buddha, śūnya means empty or void, but also means zero and nothing. It is derived from the root śvi, which means hollow, while -tā is a suffix denoting a quality or state of being, equivalent to the English -ness. When a person experiences this feeling of emptiness, they need the Mandinka Spirit to fill up the void. It is more of an identity crisis and a need for fulfilment.

ANIMALS RELATING TO Mandinki

The practice of healing the Mandinka spirit involves the use of specific animals that hold significant spiritual value. The Brown Rooster, for instance, plays a crucial role in the healing process, acting as a symbol of new life and renewal. Its blood marks the beginning of this journey towards healing and transformation. The Brown Goat, on the other hand, signifies the end of this process and the start of a new chapter, free of trauma, anxiety, and pain. Additionally, the Brown Cow, also known as Fula, Fulani, or Fulɓe, is a tribe that is dispersed widely across the Sahara, Sahel, and West Africa. Their presence is a testament to the deep-rooted spiritual significance of animals in the Mandinki tradition.

This spirit is also deeply connected to the animal kingdom, with certain creatures holding special significance in their traditions.

-  The Lion, often referred to as the king of the jungle, is regarded as the ruler of all spirits, representing the dominance and strength of the Mandinka spirit.

-  The Leopard, whose skin is used as clothing for the royal family, symbolizes leadership and plays an important role in the lineage and clan.

-  Brown Grasshoppers are believed to be a symbol of the Mandinka army, appearing when one is under attack or spiritual war.

-  The Brown and Black Cricket Insect is associated with ancestors, appearing in the house to make sounds that can be heard but not identified, followed by roof-knocking and cracking sounds.

-  The Brown Praying Mantis is believed to be male ancestors of the Mandinka spirit, appearing in times of need to provide protection and guidance.

-  The Brown Beetle, Drugstore Beetle, and Bee are associated with the Mlozi and Mandinka spirits, appearing as messengers providing guidance and assurance.

-  The Brown Butterfly is a sign of the Mandinka spirit's presence during chaotic times, while the Moth appears in times of desperation to offer assurance.

-  The Brown Wasp builds its nest next to houses with altars, while the Dark Black and Brown Millipede represents the Mandinka spirit during ceremonies.

-  The Centipede appears during spiritual attacks.

-  the Barn Swallows and Sparrow are weather birds that connect the Mlozi and Mandinka spirits, providing deep communication with the dreamer.

-  The Big Brown Ants known as Safari Ants symbolize the presence of male elders during ceremonies, and various snakes such as the Rock Python, Black Mamba, Green Snake, Rat Snake, Gopher Snake, Racers, Boas Snake, are all associated with the Mandinka spirit, appearing in dreams and in real life.

How does Mandiki Spirit presents itself through the Dreams ?

The Mandinki spirit can present itself to an individual in various ways. For instance, one may dream of red beads being given or shown to them. These beads serve two purposes: they indicate the stage the individual is supposed to be at and what type of spirit they need to cure. In the older days, the red or brown beads were made from trees and plants that were used in the mix of herbs to cure the Mandinka spirit. Some of the plants used include those listed below:

- Dreaming of red cloth given or shown to you, which you need to wear or use.

- Dreaming of a red candle being given or guided to use.

- Dreaming of a lion talking, walking, or looking at you. This can be a white, brown, or sometimes black lion. Sometimes, they give you lion printed healers cloth like red and black, blue and white, as well as white and red.

- Dreaming