Integrated approach about role of indigenous medicinal plants of Southern Africa forMind Health in Ayurvedic perspective

Integrated approach about role of indigenous medicinal plants of Southern Africa for Mind Health in Ayurvedic perspective

Dr Shaarduli Terwaadkar

B.A.M.S., F.I.I.M, AyurvedaParangat, AyurvedaVaridhi, Masters in Ayurvedic Dietetics, DIY
Ayurveda, Yoga, Diet and Lifestyle Consultant
MD - Sukhayu Wellness Center, Sangli, India
Founder & Ex CEO - The Ayurveda Foundation of South Africa
Mobile: +91 99234 79287

Introduction:

Africa is a blessed land with all kind of wealth, natural, cultural and also valuable ancient Indigenous Knowledge Systems. This continent in all holds multiracial and multicultured society. That gives this society a mixed up view on various health problems. I would like to present Traditional African Medicinal view on health problems those we call ‘Mind Health Care practices’ & how medicinal plants of Southern Africa have major contribution in maintaining mind health of Africa.

Definition:

According to Ayurveda, Manas or mind comprises of one of major aspects of health. When a person’s mind do not perform its normal functions, mentioned in Ayurvedic texts as Buddhi, Dhruti & Smruti ,then this dysfunction causes abnormal, irrelevant & irresponsible behavior ,sometimes it makes potential harm to that person & society. I couldn’t find clear definition of psychological problems mentioned by African Traditional Medicine.

Similar to Ayurvedic concept of Manovikar, ATM also mentions about abnormal psychological behaviors when people behave abnormally, irrelevantly and irresponsibly. But African concept of disturbed mind health is always associated with spiritual disharmony and abnormal behavioral symptoms are not merely termed as ‘psychological disorder’.

According to references found about African culture & African Rituals, I can say that mind abnormalities are only seem to be mentioned as psychological symptoms or symptoms associated with physical disorders or spiritual calamities & are not clearly defined as a 'Psychological Disorder’. They are also treated in symptomatic way of treatment & are believed to be cured automatically when root cause of problem is dealt with.

They are mostly seem to be part of spiritual or ancestral curse or part of any physical disease or are considered as an etiological factor of physical problem coming in future.

African aspect about diseases:

Similar to Indians, Africans believe that body always works in alliance with mind & spirit. Same like Indians, they also believe that health problems occur when balance between body, mind & spirit is disturbed. That is why spiritual ways to heal body problems are main part of Traditional African Medicinal System. Many Africans believe that there are some diseases, which have African Experiential causes & can therefore not be treated by allopathic medicine. It seems that whether traditional healers are included in a health plan or not, users of service will continue to find & use practitioners who they believe are the only people capable of helping them.

Most illnesses of any severity is believed to be intentionally caused. There are broadly four possible causal agents;

God, the ancestors, Witches & Pollution, which results from the victim being in a particular ritual state.

Rituals are performed typically on 3 types of occasions;

1. At the life cycle rituals of birth, initiation, marriage & death

2. To thank the ancestors for the successful accomplishment of a task, especially a long journey.

3. When illness strikes.

Ancestors illness is seldom as serious as that caused by witches & it can be best understood as cautionary, a gentle nudging to remind people to perform the rituals of the home-though as we have seen failure to respect seniors is a heinous offense which can bring down full ancestral wrath about one’s head. Such wrath thus acts as a sanction for moral behaviors.

Traditional medicinal practices in Southern Africa:

Traditional medicine is a term used to describe culture-bound health care practices that existed before the development of western medicine. In simplified terms traditional healers in SA can be classified into 3 broad categories;

1. The traditional doctor or ‘Inyanga’-This is usually a male who uses herbal & other medicinal preparations for treating diseases.

2. The ‘Sangoma’-This is usually a woman who operates within a religious, ’supernatural’ context. Communicating with the ancestors & the use of ‘magic’ is common practices of Sangoma.

3. The ‘Faith Healers’-This is a person whose health care integrates Christian ritual & traditional practices. As these people do not strictly fit the above definition they are not included as traditional healers.

Basic principles of ATM:

It is not clearly written anywhere about basic principles, main etiological factors & basic principles of treatment mentioned in ATM.

I found many different references about this.

1. Ancestral curse-

The really important religious entities are the spirits of deceased ancestors.

Ancestors are believed to take care of their successors. When their family members fail to respect them, they can also send illness & misfortune.

The usual reason for ancestral interference in the daily lives is-

a).Neglect of the ‘customs of the home’-The necessary rituals advised by culture of that tribe should be performed, particularly at the important events of the life cycle. (Birth, Initiation, Marriage & Death)

b).Failure to respect seniors-This emphasizes on morality & brings control on young generation which sometimes tends to rebel on petty topics.

2. Witchcraft-

In Southern Africa, the evil-causer is usually a witch. Witchcraft is the belief that some people having envy or anger for certain people send mythical animals (familiars) to harm them. Sometimes the witches themselves are believed to change shape, or go about invisible or, as among the Xhosa, fly through the air naked in a machine made from the rib-cage of a dead man. Witches are women & sorcerers are man.

3. Pollution beliefs-

Some types of illness & malaise are caused in state of ritual impurity. E.g. widows, women who have had an abortion or miscarriage, persons who have handled a corpse, twins & who have completed a long journey. They are believed to be polluted & this pollution is thought of either as ‘heat’ (among the Sotho),’darkness’ or ‘dirt’ (among the Zulus). This illness is not sent by a person or spirit, but inheres in certain life conditions.

4. Possession Cults-

Possession cults are comparatively new phenomenon in SA & the first having been introduced towards the end of the 19 th century. There is strong evidence that the cult originated in Zimbabwe & spread from there northwards into Zambia & southwards into the northern areas of South Africa. Today it is found in Venda, Lebowa, and Gazankulu & Kwazulu but not apparently in Lesotho, Botswana & Transkei / Ciskei.

The cult involves the possession of individuals by alien spirits & must thus be clearly distinguished from ancestor cult. It must also not be confused with Nguni-type divination which is a form of spirit-mediumship, not possession. Among Nguni the diviner is the channel through which the ancestral spirits communicate, in possession cults the personality of the cultist is actually taken over by the visiting spirit. Most possession cultists are women, & this, as we shall see, is a clue to their role.

Methods of Diagnosis & Treatment:

A traditional African Healer always diagnose with the help of his spiritual power. In fact, such a healer always should be able to contact with his ancestors, his patient’s ancestors & other great spirits. That is a peculiar quality of Traditional African Medicinal Systems.

A Traditional African Healer or ‘Sangoma’ is mostly chosen by his ancestors & he dreams about this. That is called as ‘Calling’ or’ Ancestral Calling’. Mostly Healing runs in a family as heritage. In that case Fathers usually pass on their knowledge to their Sons while Mothers pass on their knowledge to their daughters. Sometimes other people are also trained if they get a ‘calling’ or are interested in healing.

In all cases, trainee should be a strong believer of this spiritual way of healing & trainee’s need to go through a tough internship in which they need to show great endurance of body, mind & spirit. A traditional Healer also need to go through initiation ceremony if he or she is in their adulthood & training includes some rituals which may slightly differ with that specific tribal culture.

Method of diagnosis is called as ‘divination’ & this divination show slight changes with different tribal cultures. Any health problem, then it may be physical or psychological, is always diagnosed by divination & treatment is also given with ancestral guidance.

Various methods of divination are used by Sotho doctors, but by far the most common is that involving the divining dice the so-called ‘bones’. It is believed that the dice can answer any question put to them. Apart from indicating the cause of illness & misfortune they can predict rain, the course of a war, the position of lost or stolen objects, & so on. They can also indicate what medicine should be used.

A set of dice will consist of the astragalus’s bones of sheep, cattle, antelope, wild pig, baboon & ant bear, but may also include other objects such as seashells & strangely shaped stones.

Basic to the whole set, however is a group of four bone or ivory tablets, roughly triangular in shape & with one face incised with dots or lines, the other face being plain.

These are given names; Legwame, Selumi, Thwagadima & Thogwane, representing adult male, young boy, adult female & young girl respectively. They thus represent a complete family unit.

When held in cupped hands & thrown on the ground these four dice can fall into sixteen different combinations or, if the direction of the pointed end is taken into account, thirty-two.

If a dice falls with its marked side uppermost it represents a specific meaning, if showing the unmarked side it is said to be ‘silent’. As we have seen, a diviner’s dice are consecrated at his initiation by a special ritual & the throwing of the dice is always accompanied by an incantation to the ancestors.

Venda divination is unique in South Africa, for among these people a divining bowl is used.

It is carved in the piece, with symbolic forms depicted on the raised edge & on the bottom of the shallow bowl, & it is used by filling it with water on which shells of certain fruits are floated. The position in which the shells come to rest on the surface, relative to the symbols, indicates the diagnosis.

Types of ManoVyadhi explained in Ayurveda:

Ayurveda explains two main types of Vyadhis; Sharir Vyadhi & Manas Vyadhi. Sharir Vyadhis also sometimes show manodusti & we can say that almost all Sharirvyadhi result in manodusti at some extent. Ayurveda mentions mainly two Manas Vyadhi-Unmad & Apasmar. Manas Vyadhi occur due to Doshadusti (Vata, Pitta & Kapha) & Manasgunavikruti (Raja & Tama-Sattva is prakruti of Manas or normal state of mind).That means Manas vikruti can also occur due to Sharir vyadhi & Sharir vikruti can also happen due to Manas vyadhi.

ManoVyadhi mentioned in Traditional Medicinal System of Southern Africa:

There is no written information about psychological disorders in ATM of SA. Information is told by older generation to younger generation, usually from Mothers to Daughters & from Fathers to Sons. Sometimes people get ‘Calling from ancestors’. Some people are chosen by their ancestors to be a ‘Sangoma’ while some who want to be Sangoma, take proper training from their elderly relatives or Sangomas of their Tribes.

Almost all physical conditions & psychological conditions are said to be related with ‘karmas’ of the patient. Most of the health problems are treated with spiritual help & consulted with ancestors of the patient.’ Bone throwing’ is used for diagnosis. Nowadays, since chemical compositions are plants are available, these medicinal plants are used for symptoms & certain diseases by patients themselves or with the help of pharmacists.

I found plants which are mentioned to be used for ‘Hysteric fits’ or ‘Convulsions’. No detailed information found about symptoms & treatment of these conditions.

So many times I have found the word ‘Hysteric fits.’

Hysteria is called as Unmad in Ayurveda. But Unmad doesn’t show Vegavastha or fits. Word ‘Fits’ is proper in case of Apasmar or Epilepsy. Unmad is a condition in which Manas, Buddhi, sandnyadnyana, smruti, Icchha, Acharan & kriya of the patient shows abnormality & irrelevance.

We can explain this word ‘Hysteric fits ’as a condition when Unmadlakshanas become acute & patient becomes violent. In this condition, patient shows loss of Buddhhi, Dhiarya & Smruti, which are basic functions of manas or mind. In such condition he or she may hurt themselves or the others. In this condition, patient needs to be made calm & to bring him or her in their senses. These plants may be used in such conditions.

Word ‘Convulsions’ clearly indicates ‘Apasmar’.

ManoVyadhi explained according to Ayurveda:

Mana or Mind is Trigunatmak or has Three Qualities as follows; Satva, Raja & Tama Satva is said to be normal state of mind or virtue. When person is in this state of mind, he is always happy & content, makes right decisions, can face variety of physical & mental stress, always help people & can be an ideal person in society due to his virtues. Every person has this state of mind but very few can retain it. Most of the people do not follow rules & regulations mentioned in our Holy Books & make wrong decisions, take improper diet & get indulged in improper habits & behavioral problems. This makes other two qualities of mind dominant. Prakruti or constitution of body & mind also affects. Basically there are three constitutions mentioned in Ayurveda; Kaphaprakruti, Pittaprakruti & Vataprakruti. It is said that Tamoguna of Mana is dominant in Kaphaprakruti, Rajoguna in Vataprakruti & Satvaguna in Pittaprakruti.

All types of constitution have all three qualities of Mana but dominant quality decides their psychological constitution. It means that these people tend to inclined towards these qualities of Mana & get easily indulged in improper dietary & behavioral habits according to dominant quality of their mana.

e.g. If Kaphaprakruti person takes cold, stale, heavy food, sweet & oily food & tends to sit at a place idly, he will definitely suffer from Kaphaprakopajanya vyadhi & his mind will also become idle. In such condition his mind gets blocked with Tamoguna which makes him lazy, always sleepy & even nonrecepting for knowledge. It makes him ignorant, lazy & idiot.

If a Vataprakruti person takes cold, dry food & tend to be overactive, going for traveling a lot, then he will definitely suffer from vataprakopajanya vyadhis & his mind will also become hyperactive. He will tend to be always in unstable state of mind, cannot be able to choose right way, will be angry more often & tend to be violent.

Pittaprakruti people also tend to be angrier but they have Stavaguna dominant in their mind which makes them control straying of mind. All constitutions can control retaining Satvaguna of mind by following instructions about proper diet, proper behaviour & proper spiritual guidance recommended by Ayurvedic texts & Holy Books.

Types of ManoVyadhi:

As mentioned before, according to Ayurveda there is a link between Physical, Psychological & Spiritual health of person. That is why

Tridoshas can make a great impact on Psychological health while Trigunas also make an impact on Physical health.

According to Doshas Ayurvedic texts explain four basic types of manas Vyadhi. Vataj, Pittaj, Kaphaj & sannipatik, according to dominant doshas & mixed doshaprakoplakshanas with predominant doshalakshan.

Another type mentioned is Agantu vyadhi, which seems to be very much important in case of Manas Vyadhi.

African concept of Psychological problems:

African culture strongly believes in spiritual influence in their lives & that is why any problem of body, mind & spirit is dealt with spiritual power. African culture believes that any kind of behavioral problem or abnormal mind state is always related to spiritual reason.

In African Culture there is no different technique about dealing with Psychological health of people. Abnormal behavior & mind states are also treated with the same way as physical & other day to day life problems. Similar to Ayurvedic knowledge, Traditional African knowledge teaches people to follow morals of life told by their own culture. A person should follow the rules about specific way of eating, behaving & living social life which are told by his ancestors & old, experienced people in his tribe. If a person disrespects natural rules of life & knowledge told as above, he is punished by nature & great spirits.

This sounds similar to concepts of Rutucharya, Dinacharya, Hitakar aharvihar sevan, pathyasevan etc. which are explained in Ayurvedic texts. That curse or punishment comes out as a disease or calamities. Only way to get rid of these problems is, to apologize for wrong deeds, to treat health problems with the help of spiritual & herbal healing combinations & to strictly follow rules given by culture to avoid ancestral curse.

The Traditional knowledge about dealing with Mind Health problems in Southern Africa & in all other African countries mainly deals with mishaps or mistakes in a person’s past, rituals & ceremonies held to solve spiritual problems & ancestral curses & is assisted with herbs.

Herbal preparations also play a major role in psychological treatments in Southern Africa.I have collected information about some medicinal plants helping in psychological treatments in ATM & will keep trying to collect more information about this.

Role of medicinal plants in Mind Health care in SA:

There is no written information about use of medicinal plants in psychological problems & to maintain mind health.

I have collected these references from various books about medicinal plants in South Africa & Southern part of Africa Continent. According to my study, references about psychological disorders are mostly found for Hysteric fits. No detailed information found about exact use of these plants for Hysteria & about the way they work. I will keep looking for further references about plants used for many other psychological problems.

There are some references about plants used as charms for strangely behaving people due to black magic or to avoid some daily life problems or to avoid social problems. There are some interesting references about plants used as charm to attract desired girl or boy which are called as Love Charms or plants used as hunting charm to make hunting easy & fast, and many more like this. But that is a very vast subject & not exactly related to this topic. A separate detailed study is needed for these medicinal plants used as charms which is quite similar concept to ‘Rakshoghna & Bhootoghna Dravyas’ mentioned in Ayurveda.

I have mentioned few plants used for same purpose in this study but those are only related to manovyadhi. It seems that plants are used to control acute violent attacks in Hysteria & as tranquilizers & sedatives for convulsions. I didn’t find references about plants used for other Manovahasrotovyadhis explained in Ayurveda like Bhrama, Tandra, Atatvabhinivesh, and Gadodvega etc.

There are no references found about differential diagnosis of psychological problems in TMS of SA & how they use medicinal plants in that case. Since thorough researches about chemical compositions of plants are made available, formulations & dosages are available of these medicinal plants which are also recommended by pharmacists or taken by patients themselves.

Collection table of plants used for Manovyadhi (psychological disorders):

Sr No	Botanical Name of Plant	Family & Geographical distribution	Names in Local Languages	Botanical description
1.	Anthericum sp.	Liliaceae (Asphodelace ae) s.f.Anthericac eae	No exact information found.	No exact information found about occurrence & morphology of this plant.
2.	Arctopus echinatus	Apiaceae (Previous name- Umbelliferae) Widely distributed in Cape Fynbos region.	Afrikaans- Kaapse platdoring, Sieketroos	This peculiar plant is quite unlike any other & many people would not recognize it as a member of this family. The plant has a thick, tuberous root with a rosette of spiny leaves which is borne flat on the ground. Male & female flowers are formed on different plants. The inconspicuous greenish-yellow flowers appear in the middle of the rosettes, followed, in female plants, by dry, spiny fruits.
3.	Belamcand a punctata (Belamcand a chinensis)	Iridaceae	No exact information found.	No exact information found about occurrence & morphology of this plant. These are cultivated plants in South Africa. These are evergreen rhizomatous herbs, cultivated as ornamental garden plants.
4.	Bersama tysoniana	Melianthacea e Occurring at the margins of evergreen forests & in bush clumps.	Zulu- Isindiyandiya,Undiyaza Afrikaans-Gewone witessenhout English- Common white ash	A shrub or small to medium sized tree, 3 to 10 m in height, occurring at the margins of evergreen forests & in bush clumps. Bark-Grey to brownish, thick, rough, corrugated. Leaves-Rachis not winged,with 4 to 5 pairs of opposite leaflets plus a terminal leaflet,leaflets oblanceolate or oblong to elliptic,up to 6 x 3 cm,without hairs on either surface,midrib prominent below,apex & base rounded,margin entire,or finely toothed over the upper half,petiolate. Flowers-Greenish-white to cream, with shaggy hairs, in dense, upright, spike-like racemes, up to 17 x 2.5 cm. Fruit-A spherical capsule, about 2.5 cm in diameter, brown when mature, covered with woody protuberances, splitting into 4 valves revealing the reddish seeds which have a yellow, waxy, cup- shaped aril at the base.
5.	Caesalpinia sp.	Fabaceae Or Leguminosae s.f.caesalpinioi deae	No exact information found.	No exact information found about name of the species & that is why about occurrence & morphology. Plants of this Genus in Southern Africa are common feature of coastal region. Plants of this Genus are scrambling shrubs or shrubby trees. Bark are smooth,greenish brown,stems & branches are best with dense,straight or recurved prickles. Leaves are opposite,compound,lar ge,prickles along the lower side of petiole & rachis,2-pinnate,pinnae bearing 6 to 9 pairs of leaflets,leaflets elliptic- oblong,apex broadly tapering or rounded,bristle tipped,base square to slightly rounded,asymmetric,m argin entire,petiole ,rachis & under surface of leaflets with golden brown,velvety hairs.Stipules leaflike conspicuous. Flowers are usually small,in simple or 1-to2- branched axillary spikes,11 to23 cm long or more,all floral parts in fives,sepals green,with golden brown velvety hiars on the back,petals yellow or greenish- yellow,up to 1.3x0.4 cm,stamens 10. Fruit- A pod, very distinctive, broadly oval to round, densely prickly, hedge-hoglike, splitting to release the rather large, spherical, hard, seeds which are usually grayish. Seeds are very hard- shelled ,they float on sea very well & have been found viable after being in the water as long as two & a half years,in this way they are dispersed far & wide & are therefore characteristic of coastal regions.
6.	Chenopodiu m vulvaria	Chenopodiaceae	No exact information found.	No exact information found about occurrence & morphology of this plant. Plants of this Genus occur in temperate climatic zones. Plants of this Genus are annual or perennial herbs or shrubs, rarely small trees.
7.	Dioscorea diversifolia (Dioscorea digitaria,Dio scoria multiloba)	Dioscoreacea e	Zulu-Udakwa Common name-Wild yam	No exact information found about occurrence & morphology of this plant. Plants of this Family & Genus occur in wet areas of Tropical & warm climatic zones. Plants of this Genus are climbers with tuberous or thick woody rhizomatous rootstock.
8.	Erythrophle um lasianthum (E.guineesevar.swazien se, E.suaveolens sensu.)	Fabaceae Or Leguminosae s.f.Casalpinioi deae	Zulu- Umbhemise,U mhlakazane,U mkhangu,Umk hwangu,Umkw angu Afrikaans- Rooihout,Sassw ood,Swazi- oordeelboom English-Red water tree,Swazi Ordeal tree	A medium to large tree, 8 to 15 m in height, with a limited distribution where it can become locally dominant in dry sand forest. Bark-Blackish & rough Leaves-With 2 to 3 pairs of pinnae,each bearing 7 to 13 leaflets,leaflets oval to ovate,1.9 to 5 x 1.3 to 2.5 cm,dark green & glossy,apex markedly attenuate,base asymmetric,margin entire,wavy. Flowers- In fluffy,creamy to yellow spikes,calyx lobes distinctly joined at base. Fruit-A flat pod ,dark brown & leathery ,8 to 17 x 3 to 5.3 cm,splitting down one side at first, & later,reluctantly,down the other side,to release 5 to 11 seeds.(old pods can be seen on the tree at most times of year.)
9.	Melolobium alpinum	Leguminosae	No exact information found.	No exact information found about occurrence & morphology of this plant.
10.	Myosotis afropalustru s	Boraginaceae	NAfrikaans- vergeetmynietjie English-Forget- me-not	No exact information found about occurrence & morphology of this plant. Plants of this Genus occur in temperate climatic zone. Plants of this Genus are annual or perennial herbs.
11.	Printzia pyrifolia	Asteraceae	Zulu- Uhlunguhlungu	No exact information found.
12.	Psoralea pinnata	Leguminosae Subfamily- papilionoideae	No exact information found.	No exact information found about occurrence & morphology of this plant.
13.	Rauvolfia caffra (Rauvolfia natalensis)	Apocynaceae	English- Quinine tree Zulu- Umhlambamasi,Umjele,Umkha bamasi, Umhlamb(h)a manzi Xhosa- Umhlambamase Afrikaans- Kinaboon,koors boom	A small to large tree,5-10 m or may be 6-20 m heighten trees ,nearly always associated with available ground water, along wooded stream banks & at the margins of evergreen forests. They have spreading crowns and pale yellowish brown to grey bark, which is soft or rough fissured & rather corky, younger bark distinctively rippled or wrinkled ,splitting into small rectangular blocks. All parts contain milky latex. The leaves occur in whorls of 3-5 on the branches, usually 4, and are simple, oblong to elliptic in shape, 12 to 28 x 3 to 6cm, thinly leathery, bright, shiny green above & dull paler green below, hairless , with a prominent main vein,channelled above, net veins are almost translucent,apex attenuate,base narrowly tapering & running into the petiole,margin entire,petiole partly obscured by the decurrent leaf base,about 1 to 3 cm long,numerous glands in the leaf axils form a dense fringe,but this is not conspicuous,stipules absent. Small, , white, waxy flowers up to 4 mm long & only 2 mm in diameter,in large dense heads or cymes at the end of the branches of a large umbel,12 to 20 cm in diameter,bisexual;all flral parts in fives,calyx small divided almost to the base,or joined to form a shallow cup,corolla tube cylindric,thickened round the mouth,with a densely hairy throat,corolla lobes small,stamens attached above the centre of the corolla tube,ovary of 2 partially joined carpels. Fruit-Almost spherical paired fleshy mericarps, ( eggshaped berries),grooved between 2 lobes,each lobe about 1.3 cm in diameter,bright green, sometimes with conspicuous white spots, becoming black & wrinkled when mature,sometimes only one mericarp develops,1 to 2 seeded. Wood is soft & pale,it nails well,suitable for fruitboxes ,spoons,bowls,drums etc.The latex is thin & bitter.
14.	Rhoicissus erythrodes	Vitaceae	No exact information found.	No exact information found about occurrence & morphology of this plant.
15.	Stropanthus spp.	Apocynaceae	Zulu- Ubuhlunguben dlovu	No exact information found about occurrence & morphology of this plant. Plants of this Genus occur in Tropical climatic areas. Plants of this Genus are shrubs or woody climbers, often with corky mature bark.
16.	Vitex rehmannii	Verbenaceae Occurring at low altitudes in open woodland, on stony hillside & rocky koppies.	Zulu-Umduli, Umluthu Afrikaans- Pypsteel, Vaalbos English-pipe- stem tree	A shrub or small slender tree up to 6 m I height, occurring at low altitudes in open woodland, on stony hillside & rocky koppies. Bark-Conspicuously whitish-grey, all young parts covered with fine soft hairs. Leaves-5- foliolate,occasionally 3- foliolate,leaflets narrowly oblong-elliptic,2 to 10 x 0.5 to 1.5 cm,usually longer than 5 cm,rather lathery,without hairs above,with fine short hairs,especially along the veins,on the under surface,apex & base tapering,margin entire,wavy,petioles absent or very short,sometimes up to 6 mm long on the terminal leaflet,petiole up to 3.5 cm long,with fine short hairs. Flowers-White-tinged with mauve or purple, bell-shaped, up to 8 mm long, with a widely open throat, in rather loose branched axillary heads, usually longer than the leaves & produced in profusion. Fruit-pear-shaped, up to 6 mm long, blackish when mature, the persistent calyx 5-lobed, papery, considerably enlarged, with the lobes resembling green or brownish papery petals at the base of the fruit. The wood is yellowish- grey, medium hard, fairly strong with straight grain, working easily & taking a good finish, when mature is resistant to termite & that is why used for furniture. Young twigs often have hollow stems which are suitable for the stems of tobacco pipes.
17.	Vitex wilmsii (Vitex wilmsii var.reflexa,V .reflexa)	Verbenaceae	Afrikaans- Harige ingerblaar English-Hairy vitex	to 8 m in height, occurring in evergreen forest, on wooded hillsides, among rocks & in medium to low altitude bush. Bark-grey, branchlets densely hairy. Leaves-%-foliolate, Often 3-foliolate,if the basal leaflets do not develop,leaflets broadly elliptic to ovate,4.5 to 10 x 2 to 5 cm,softly textured,with fine very short hairs above & long pale hairs,especially along the veins,on the under surface,apex & base tapering to somewhat rounded,margin entire,rather wavy & fringed with long pale hairs,petiolules absent or very short,petiole stout up to 5 cm long. Flowers-White to pale mauve,up to 8 mm long,in rather loose branched axillary heads,on a common stalk up to 7 cm long,finely hairy. Fruit-Pear shaped, up to 6 mm long, blackish when mature, with the persistant calyx at the base conspicuous, fluted, parchment-like & trumpet-shaped.

Sr No	Botanical Name of Plant	Plant Part Used	Active Principle & pharmacological effect	Method of Medicin al Use	Other specific uses
1.	Anthericum sp.	No exact information found.	No exact information found about chemical composition of this plant.Chelidonic acid &oxalate raphides are widely distributed in this family & underground organs accumulate fructans & other carbohydrates but not starch. Plants of Anthericaceae subfamily typically contain steroidal saponins while anthraquinones are lacking.	A decoctio n is remedy for hysteria among Southern Sotho.	No information found.
2.	Arctopus echinatus	Roots or white resinou s gum oozing from it.	Resinous gum is chemically similar to the resin of Alpedea rhizomes. Same mixture of triterpenoids (Kaurene derivatives) has been found ,such as ent-16- kauren-19-oic Acid & other kaurenoic acids. Pharmacological action of these ingredients is antimicrobial, antihypertensive & diuretic.	A decoctio n of root is used by Europea ns with Potassiu m nitrate as a remedy for epilepsy. The medicine is said to be causing sleepines s.	“Sieketroos” was a popular early Cape remedy for numerous diseases & the use of the plant probably had its origin in the Khoi culture. The vernacular name is derived from the medicinal value of the tuberous rootstock, which brings comfort (Afrikaans-troos) to the sick (Afrikaans-sieke) .The medicine is said to be diuretic, demulcent & purgative & is widely used to treat bladder ailments & skin irritations. In those days it was widely used for both veneral diseases. Thunberg notes that it contains a ‘a very white pure gum’ & mentions the use of the decoction for veneral diseases.It is greatly used in gonorrhea & contains an aromatic balsum. A decoction of root is used by Europeans with Potassium nitrate as a remedy for syphilis. It is also used as a gonorrhea remedy. The Hottentot,the Xhosa & the Europeon use root in form of decoction,infusion or tincture,as a ‘blood purifier’ probably in veneral diseases. An infusion of plant, internally & locally, in treatment of veneral diseases is used in Africans. Decoction, Infusion or Tincture is said to be “Blood Purifier”.
3.	Belamcand a punctata (Belamcand a chinensis)	root	This plant is reputed to be poisonous. Irigenin (5, 7, 5’- trihydroxy-6, 3, 4’trimethoxyisoflavone), tectoridin & tectorigenin have been isolated from the rhizome. Prismatic oxalate crystals & mucilage ducts are characteristic of the family & steroidal saponins are known to occur in the corms, flowers & fruits of some genera. Several genera accumulate phenolic compounds such as leucoanthocyanins, anthraquinones & tannins. Carbohydrates such as Saccharose, fructan & starch are accumulated in the corms & rhizomes. Other constituents known in the family include mono-,sesqui-,di-, & tetra-terpenoids & f;lavonoids,including anthocyanins,flavones,fla vonols & isoflavones.	Roots are used as Zulu remedy for Hysterica l crying in young women.	Used in India & china as purgatives, expectorants, diuretics & carminatives. Underground parts of plants grown in Taiwan are apparently used to make the drug Bian-xu which is used for the treatment of jaundice, morbus & parasites. Extracts from the plants are used in Japan in cosmetic preparations which are said to be beneficial to the skin.
4.	Bersama tysoniana	Bark is mostly seen to be used. Roots are also said to be used in the same way & for same ailment s, may be as an alterna tive.	Bark tastes bitter & burning. It is reputed to leave mouth numb for hours. No exact information found about active ingredients of this plant. The poisonous compounds in Bersama are heart glycosides, such as melianthugenin isolated from B. abyssinica. But its action as a painkiller & anti-sterility agent is not known.	Xhosa remedy for Hysteria.	Bark has been used to treat Hysteria & fever by Xhosa. Xhosa use decoctions of bark for gallsickness in cattle. Bark is used in traditional medicine in the same way as bark of B.lucens. Probably it is also used to relieve menstrual pain, for infertility & impotency, for leprosy & as a protective charm. A tincture of the bark of B.lucens is used as an emetic to calm nervous disorders & fine powder is snuffed to treat headaches & strokes.
5.	Caesalpinia sp.	No exact information found.	No exact information found about chemical composition of this plant. Within the family, as a whole, non-protein amino acids are very often found in the seeds &/or vegetative parts. Solitary crystals of calcium oxalate are often present in some cells of the parenchymatous tissues, but no raphides are found. The plants are often tanniferous & sometimes contain proanthocyanins but not ellagic acid. Mucilage, gums, tannins or resins are occasionally found in secretory cells. The plants are sometimes cyanogenic but lack iridiod compounds. Various sorts of alkaloids are often produced. Some of plants bear root nodules with nitrogen fixing bacteria but this is more often not so. Extrafloral nectarines are seldom found. Alkaloids, especially of the pyridine group, are often produced.	Chopi administ er cold infusion of leaf for treatme nt of fits & convulsio ns, especiall y at the time of the full moon.	No information found.
6.	Chenopodiu m vulvaria	No exact information found.	Plant is said to be having foetid odour. No exact information found about chemical composition of this plant. A crassulacean acid metabolism is typical of the family. Members of the family accumulate organic acids & very often also free nitrates &/or oxalates, often with C4 photosynthesis. They produce betalains but not anthocyanins. Alkaloids of one sort or another (variously indole, isoquinoline, quinolizidine or other alkaloids or alkaloidal amines) are often present & triterpenoid saponins are often accumulated. The plants are not tanniferous, lacking both proanthocyanins & ellagic acid. Crystals of calcium oxalate clustered or in the form of sand, are commonly present in some cells of the parenchymatous tissue.	Used for Hysteria.	Also said to be emmenagogue.Used as a styptic.
7.	Dioscorea diversifolia (Dioscorea digitaria,Dio scoria multiloba)	Tuber	It contains Dioscorine. No detail information found about chemical composition of this plant. Many species are cultivated for their edible starch, others for manufacture of steroids & harmones or use as oral contraceptives. The characteristic alkaloid dioscorine is reported to be bitter & poisonous & shows mydriatic activity & a paralytic effect on the CNS. Other potential toxins include saponins & cholesterol. Seven species are listed as poisonous. The tubers of six species from Mdagascar are reported to be poisonous & one of these, D.macabiha can cause death within three hours. Both dioscorine & dioscine have convulsive,analeptic,local aneasthetic & antidiuretic action & diosgenin has been much used as a starting compound in the synthesis od steroids & harmones. Allantoin from Dioscorea species is used in oriental pharmaceutical preparations for the skin. The flavonols Kaempferol & quercetin are the major leaf flavonoid constituents of ten species examined. Crytogenin from D.mexicana shows anti- inflammatory activity in rats. Extracts from the leaves of D.bulbifera show significant molluscicidal activity. This is attributed to steroidal saponins.	Zulu remedy for hysterica l fits.	No information found.
8.	Erythrophle um lasianthum (E.guineesevar.swazien se, E.suaveolens sensu.)		Seeds & bark contain erythrophleine. Erythrophleine produces vasoconstriction in dilutions as low as 0.00125 ppm & also dehydration of tissue cells. It shows a marked stimulant action on the isolated rabbit uterus & also has anaesthetic properties but shows some degree of haemolytic action. Bark has been used as an ordeal poison, as an arrow poison & to kill rats in various parts of Africa. It has been implicated in murders & is reported to have powerful digitalis- like cardiac action. Sheep fed on plant developed fatal diarrhea. Pods are apparently nontoxic to livingstone antelope but sedds proven fatal to rabbit due to cardiac symptoms. Seed is more toxic than bark, 0.5g seeds producing the same effect as 15 -20g bark. Sawdust from the wood irritates the nose & throat & causes sneezing. Alkaloids found in the Genus are cassamine, cassaidine, erythrophleguine, erythrophleine, erythrophlamine, cassaine, ivorine, coumingine & erythropheine. Five species yield alkaloids with digitalis- like properties similar to those of bufotalins or bufotoxins but few of these cardioactive compounds have been synthesized. Bark extracts of E.suaveolens have strong spasmogenic effects on smooth muscles & chronotropic & inotropic effects on the heart from bark extracts. used as emetics & enemas. Bark is used to counteract suspected sorcery & is also thought to be used as an agent in sorcery. It is taken internally for abdominal pains & also used as a powerful purgative, & sometimes as poison. Bark is also used as a remedy for lung sickness in cattles & for abortions in dogs. Seed may be used instead of bark for some medicinal purposes, but is reputed to be more dangerous. Leaves are apparently also used medicinally. Bark is reported to be used for snakebite, as an anthelmintic & as a charm against magic influences & also to increase the potency of palm wine in unspecified parts of Africa.In Swaziland,powdered seeds have been reported to be administered to hunting dogs to make them vomit violently before the chase. Potent hypotensive action is probably mediated through the release of catecholamines. The leaves yield the rhamnoflavonoloside taliflavonoside. Extracts from the stem bark of E.guineense have strong molluscicidal activity.	Powdere d bark is used for hysteria.	Powdered bark is widely taken as snuff for headaches, sometimes mixed with powdered bark of Warburgia salutaris. It is also taken for persistant body pain while decoctions are taken for intestinal spasms in doses limited to one tablespoon only. Ground bark infusions are used as emetics & enemas. Bark is used to counteract suspected sorcery & is also thought to be used as an agent in sorcery. It is taken internally for abdominal pains & also used as a powerful purgative, & sometimes as poison. Bark is also used as a remedy for lung sickness in cattles & for abortions in dogs. Seed may be used instead of bark for some medicinal purposes, but is reputed to be more dangerous. Leaves are apparently also used medicinally. Bark is reported to be used for snakebite, as an anthelmintic & as a charm against magic influences & also to increase the potency of palm wine in unspecified parts of Africa.In Swaziland,powdered seeds have been reported to be administered to hunting dogs to make them vomit violently before the chase.
9.	Melolobium alpinum	No exact information found.	No exact information found about chemical composition of this plant.	In Basutola nd it is common ly administ ered to a person after the death of a near relative. The plant is largely used by the ‘witch doctor’ as a sedative for comforti ng a person who has passed through a great sorrow or who is depresse d & sad.	No information found.
10.	Myosotis afropalustru s	Probably Whole plant	Although decoctions from plant have emetic effects, they are also reputed to have tonic effects. No exact information found about chemical composition of this plant. Four pyrrolizidine alkaloids have been isolated from M.scorpiodes. Their free bases caused ataxia, lethargy & death in mice & may account for a previously described ‘Curare-like’ action of the crude alkaloid fraction. No cases of accidental poisoning in livestock or man appear to have been reported.	Southern Sotho & Zulu administ er decoctio n of plant for Hysteria. A cupful is administ ered daily or every second day for a month. Other ingredie nts usually include parts of Agapant hus africanus & sometim es parts of unidentif ied Cissus, Galium & Clematis.	Similar decoctions are also used in training of traditional healers to develop memory & make initiates mentally fit for their work.
11.	Printzia pyrifolia	No exact information found.	No exact information found about chemical composition of this plant. But two Manoyl oxides, three clerodane derivatives & two new diterpenoids were isolated from the aerial parts of P.auriculata. A combined occurrence of sesquiterpenoid lactones, inulin-type fructans & acetylenic compounds is characteristic of this Family. The sesquiterpenoid lactones are intensely bitter & include eudesmanolides, germacranolides, quaianolides & pseudoquaianolides, some of which have toxic properties. Triterpenoids are accumulated & monols & diols of the oleanol,ursanol & lupeol type are most characteristic,occurring frequently in the lipid fractions of roots,stems,flowers & fruits,& in the latex of the Lactuceae. A large number of flavonoids are known in the family & the common flavonols kaempferol & quercetin & flavones apigenin & luteolin are widely distributed. Quercetagelin,Scutellarei n & 6-hydroxyluteolin also occur frequently & methylated flavonoids occur free or as glycosides. These sometimes have cytotoxic properties. Chalcone glycosides are relatively frequent in the flowers. The most notable alkaloids known in the Family are the toxic pyrrolizidine alkaloids found in the sub-family Senecioneae & some Eupatoreae. Pyridine, Quinoline & diterpenoid alkaloids also occur. Polyacetylins, characterized by the presence of cyclic, aromatic or heterocyclic end-groups, are commonly produced in the resin-canals, but are largely absent the Lactuceae & Senecioceae. The plants are occasionally cyanogenic but are without iridoids. They are not usually tanniferous & generally lack ellagic acid & proanthocyanins. Scattered latex cells are occasionally present in addition to the resin- ducts. Crystals of calcium Oxalate are only seldom present in some cells of the parenchymatous tissues. Terpenoids & other secondary products from various members of the family have insect antifeedant properties.	Root is used as substitut es for those of Vernonia neocory mbosa, which are for hysterics.	Root is used as substitutes for those of Vernonia neocorymbosa, which are used for stomach ache, hysterics, to procure abortions & for doctoring calves. Unspecified parts are used as purgatives by the Sotho. Enema of unspecified parts is used for internal tumors.
12.	Psoralea pinnata	Root	No exact information found about chemical composition of this plant.	A cold infusion of the root is used by the Zulu medicine man as an emetic in the treatme nt of a form of hysteria which affects him.	No information found.
13.	Rauvolfia caffra (Rauvolfia natalensis)	Bark ,stems, rootbar ks, leaves, milky latex	Rauvolfine has been isolated. The pharmacologically important alkaloids reserpine & rescinnamine occur in the root but have not been detected in leaves. The roots & rootbark have yielded ajmaline, ajmalicine, diacetylajmaline, perakine, two phytosterols & four indolenine alkaloids, raucaffricine, raucaffriline, raucaffinoline & raucaffridine. Phytochemical assays showed that the total alkaloid count was highest (3.05 %) in young rootbark. Average individual rootbark contents were ajmalicine (0.16 %), ajmalin (0.16 %), rescinnamine (1.25 %) reserpiline (0.01 %), reserpine (0.08 %) & serpentine (1.09 %). Other alkaloids isolated from the plant include perakin, raucaffrine & from fresh rootbark, raucaffrinoline. Ten minor alkaloids isolated include aricine, renoxidine, sarpagine, yohimbine, ajmalicine, reserpine, rescinnamine, raucaffricine, ajmaline & serpentine. A total of 18 alkaloids have been isolated from the leaves. These include ajmaline, serpentine, sarpagine, tetrahydroalstonine & vimifoline but the main constituents are indolenin compounds raucaffrinoline, perakine & vimilenine & the indole alkaloids peraksine & dihydroperaksine. treat Hypertension. - To reduce Blood Pressure and heart rate, Also used as sedative. Raubasin is wellknown to increase blood flow to the brain and to treat Psychological and behavioral. Problems associated with senility, as well as cerebro-vascular and cranial traumas. Blood purifying decoctions made from rootbark, mixed with rootbark of Zanthoxylum capense, Capparis tomentosa & Euclea natalensis & roots or bulbs of Polygala frusticosa, a Crinum species, Cyrtanthus obliquus (more likely a Eucomis species) & a Raphionacme species is used in the treatment of Scrofula. Perspiration is induced by steaming & then decoctions are taken in the morning & evening. Bark preparations are applied to measles, urticaria & other rashes & also taken as emetics for fevers. Bark is chewed to relieve coughs & also used for uterine complaints. Latex is used as an emetic for abdominal complaints. Bark of a plant known as Umhlambamanzi & reported to be R.caffra is used in medicines for abdominal pain, as a diuretic & also to ward off evil spirits. In Transkei bark is used by traditional healers for tranquillising patients who are believed to have been possessed by spirits. In Transkei dried leaves are used as a snuff for The seeds yield 0.012% total alkaloids comprising the saragan compound normacusine B, alpha- yohimbine, alloyohimbine, an incompletely characterized yohimbine & the principle alkaloid, yohimbine. A total of 32 alkaloids were isolated from the stembark are ajmaline, norajmaline, ajmalicinine, ajmalicine, geissochizol & pleiocarpamine. Reported to cause 70 deaths per year in Tanzania.Used as an arrow poison in Kenya. The poison usually made from roots but is also sometimes made from stems, leaves & twigs.Drying does not destroy the toxicity of poison. Bark is bitter & reported to produce severe purgation & abdominal pains & also to kill maggots in wounds. Ingestion of fruits by dogs produces an acute type of mania ending in convulsive attack with foaming at the mouth. Fruits are, however, also reported to be edible & are used by hunters to trap birds in Kenya. A watery substance dropping continually in spring from a snail living on tree produces purgation & severe abdominal pains if it falls into food. Plants are reputed to headaches. Bark is used by the Vhavenda & mpondo in decoctions taken for abdominal & pelvic complaints. Bark is used by Vhavenda in infusions taken to kill maggots in wounds. Root infusions are taken for swollen legs in Zimbabwe. Bark decoctions are taken for general body swelling, rheumatism & pneumonia in Kenya. Leaves are used to help newly circumsized boys to sleep when wounds are fresh. Stems are used for making beer & mixed with ghee for treating rashes. Unspecified parts are sometimes used as ingredients in inembe, infusions taken regularly during pregnancy to ensure an easy childbirth. have antimalarial properties.	It is used to treat hysteria.	It is used to treat fevers and Malaria, to treat Insomnia and Hysteria. Milky latex applied to rashes also on Measles. Reserpine is well known to treat Hypertension. - To reduce Blood Pressure and heart rate, Also used as sedative. Raubasin is wellknown to increase blood flow to the brain and to treat Psychological and behavioral. Problems associated with senility, as well as cerebro-vascular and cranial traumas. Blood purifying decoctions made from rootbark, mixed with rootbark of Zanthoxylum capense, Capparis tomentosa & Euclea natalensis & roots or bulbs of Polygala frusticosa, a Crinum species, Cyrtanthus obliquus (more likely a Eucomis species) & a Raphionacme species is used in the treatment of Scrofula. Perspiration is induced by steaming & then decoctions are taken in the morning & evening. Bark preparations are applied to measles, urticaria & other rashes & also taken as emetics for fevers. Bark is chewed to relieve coughs & also used for uterine complaints. Latex is used as an emetic for abdominal complaints. Bark of a plant known as Umhlambamanzi & reported to be R.caffra is used in medicines for abdominal pain, as a diuretic & also to ward off evil spirits. In Transkei bark is used by traditional healers for tranquillising patients who are believed to have been possessed by spirits. In Transkei dried leaves are used as a snuff for headaches. Bark is used by the Vhavenda & mpondo in decoctions taken for abdominal & pelvic complaints. Bark is used by Vhavenda in infusions taken to kill maggots in wounds. Root infusions are taken for swollen legs in Zimbabwe. Bark decoctions are taken for general body swelling, rheumatism & pneumonia in Kenya. Leaves are used to help newly circumsized boys to sleep when wounds are fresh. Stems are used for making beer & mixed with ghee for treating rashes. Unspecified parts are sometimes used as ingredients in inembe, infusions taken regularly during pregnancy to ensure an easy childbirth.
14.	Rhoicissus erythrodes	No exact information found.	No exact information found about chemical composition of this plant.	Plant is used as an epilepsy remedy.	Purple fruit is edible. Masai take a decoction of the root as a gonorrhea remedy. Decoction of root is used by Masai as nerve stimulant.
15.	Stropanthus spp.	No exact inform ation found. Fruit & roots of other species are used in medici nes.	No detail information found about chemical composition of this plant. A total of 60 different cardiac glycosides have been isolated from the genus. Symptoms of poisoning are quickly manifested. They include sudden collapse & slowing of the heart rate followed by convulsions. Death with the heart with spasm occurs with lethal doses. Ouabain from the seeds of S.gratus is used in cases of heart failure in preference to digitalis when rapid action is required. The effect is more potent but is of shorter duration & is non-cumulative. Quercetol- & kaempferol- hetrosides are found in the leaves of Stropanthus species & steroid heterosides are found in the seeds of S, sarmentosis. Many species have been used in arrow poisons & also as ordeal or fish poisons. Five species from various parts of Afrioca are listed to be poisonous. Potential toxins known in the Genus include amboside,choline,cymari	Species known as Ubuhlun gubendl ovu is used for Hysteria.	No information found.
16.	Vitex rehmannii	No exact inform ation found. Fruit & roots of other species are used in medici nes.	Agnuside (1.0%), aucubin (0.1%) & ecdysterone (0.005%) have been isolated from airdried leaves & stems. Iridoid compounds are commonly found in the family & the phenolic glycoside, orobanchin, is often present. Alkaloids, saponins or other triterpenoid compounds & monoterpenes are less often found. Highly methylated 6- or 8-hydroxy-flavonols are very often present & lapachol, a naphthaquinone allied to alkannin, is sometimes found. Members of the family are only seldom tanniferous & lack both ellagic acid & proanthocyanins. Crystals of Calcium oxalate in various forms are commonly present in some of the parenchymatous tissue cells. Iridoids &/or ecdysones have been isolated from the leaves & stems of three pecies. Potential toxins known in the Genus include hydrocyanic acid, methanol & shikimic acid. Anti-inflammatory activity on experimental arthritis in rats has been observed from leaf decoctions of V.negundo. Extracts from seeds & flowers have also shown anti-inflammatory activity.	Unspecifi ed parts are used for hysteric fits.	Leaf infusions are administered as enemas or are taken for body pains & as tonics. Bark infusions are taken as purifying emetics by adults when a kraal member is dying. Unspecified parts are used for pleurisy.
17.	Vitex wilmsii (Vitex wilmsii var.reflexa,V .reflexa)	No exact inform ation found.	No exact information is found about chemical composition of this plant. Iridoid compounds are commonly found in the family & the phenolic glycoside, orobanchin, is often present. Alkaloids, saponins or other triterpenoid compounds & monoterpenes are less often found. Highly methylated 6- or 8-hydroxy-flavonols are very often present & lapachol, a naphthaquinone allied to alkannin, is sometimes found. Members of the family are only seldom tanniferous & lack both ellagic acid & proanthocyanins. Crystals of Calcium oxalate in various forms are commonly present in some of the parenchymatous tissue cells. Iridoids &/or ecdysones have been isolated from the leaves & stems of three pecies. Potential toxins known in the Genus include hydrocyanic acid, methanol & shikimic acid. Anti-inflammatory activity on experimental arthritis in rats has been observed from leaf decoctions of V.negundo. Extracts from seeds & flowers have also shown anti-inflammatory activity.	Unspecifi ed parts are used for hysteric fits.	Leaf infusions are administered as enemas or are taken for body pains & as tonics. Bark infusions are taken as purifying emetics by adults when a kraal member is dying. Unspecified parts are used for pleurisy.

Importance of Agantu Manasvyadhi:

Traditional African Medicinal System also believes in Agantu Manas Vyadhi. There are no specifically mentioned Agantu hetu in this System but we can say that this system strongly believes on spiritual influences on human being. For any problem, African people find reasons or take help from spirits of their great ancestors.

African Culture is a culture which believes that every living thing on earth has spirit. That is why they are always grateful to spirits of plants for being helpful for them. They also thank spirits of animals before killing them. All celebrations in African Culture are always associated with being thankful to their ancestors for giving them such a pleasure of life. They do Trans Dances in such celebrations which closely resemble to ‘Tantrik Kriya or Yoga Kriya ‘when people can make contact with spirits.

In mountain ranges & cliffs allover in Southern Africa, we can see San Rock Arts. San & Khoi-Khoi are original tribes in Southern Africa from which small local tribes are originated.

San people have painted beautiful rock paintings in caves & boulders in Drakensberg Mountain Ranges & in so many mountains in Southern Africa. They have painted about celebrations, sacrificing of animals & Trans Dances.

To show a man in Trans they have made dotted lines or discontinued lines. This means that body of the person has become permeable for spiritual contact. He has lost his senses & forgotten about his own body. That is nearly a deadly condition for that body as spirit of that man is free from the body & is connected to spirits of ancestors & other living things in nature particularly from whom he is seeking for help.

In any problem they offer “sacrificed animals” to their ancestors & say sorry for doing wrong things. They even try to undo wrong things done by them in past. Ancestral influence of African Culture makes this culture a ‘true member of Mother Nature’s family’. They fear to do wrong things & hardly go against traditions.

It is difficult for young generation in Africa to cope with dual life having respect for their own precious traditions & strong cultural beliefs and Modern Technology World outside which only believes in material things.

Some people of Young Generation hesitate to accept spiritual concepts. There are confused young people in Africa who are blindly following Modern Culture & feel helpless when face strange problems of modern world. There are many young people who are trying a lot to make a balance between their love & respect for culture & traditions and their fast pace life full of advanced technologies & new concepts of enjoyment. This is exactly same condition with Indian Youth also.

I feel that if a modern age man wants answers for problems created by his ultramodern lifestyle, he should try to balance between his cultural heritage & modern lifestyle. Modern people & Young generation are also looking back to their ‘Precious African Culture’ for help. In spite of great discoveries & researches made by human, human mind is still a mystery for us.

Worldwide Scientists are restlessly trying to reveal mysteries of human mind. So many things are still unexplained. Man has become successful in making a Robot who is exactly doing everything like man, but his own mind is still not fully known to him. That makes Psychological problems very complicated to deal with. Although modern medicine has made tremendous advance research in this field, so many problems remain unanswered.

That is because modern man is finding reasons of psychological problems in terms of ‘Neurological conditions’. We can find answers of these problems in Ancient Knowledge. If we study ancient medicinal systems like Ayurveda & TMS of SA we can find the proper answer for this. Both of these Medicinal Systems explain spiritual contribution in human pathology. Both TMS believe in control of spiritual power on human body.

That is why both TMS has mentioned about Agantu Manas Vyadhi or Psychological disorders occurring due to spiritual influence. Ayurveda makes psychological problem very easy to explain & to deal with. That is because Ayurveda is one of the ancient sciences which explain connection between Body, Mind & spirit.

Ayurveda believes that no disease can be treated if we give treatment only to body of the patient. State of mind & Spiritual awareness of patient definitely counts in Ayurvedic Treatment. That is why Ayurvedic texts not only recommend medicines & diet suggestions but also preach the patient to choose a Satvic or healthy life style.

If a person follows all rules & regulations about diet, behavior& spiritual awareness recommended by Ayurvedic texts, he will rarely get any disease, physical or psychological.

All the problems of modern world are originated due to straying of mind or lack of spiritual hold on mind. Modern world human believes that he has a good control on everything in this world. But still there are some things which are not known to him. We should not underestimate Natural forces & Supernatural forces which surround us.

If anybody wants to explain unnatural or supernatural things experienced by him, there is no satisfying answer in modern sciences. Nowadays people are again seeking help & finding answers in ancient sciences for their unknown & unexplainable problems.

That is why I feel that world is again looking at Ayurveda & other Traditional Medicinal System for help.

Once an Authority person was asked that who true African is. His answer was, A true African is a person who strongly believes in his traditions & culture and knows importance of ancestral guidance in his life. I think that if we want to solve our modern age problems, introspection is necessary.

We can clearly see that since we are refusing to adapt with nature & creating a so called ‘Modern & Advanced Technologies’, we are facing lots of physical & psychological problems. It doesn’t mean that advanced technologies are harmful. It is human mind who thinks that if he can create such fabulous advanced world he can control everything. But Natural forces & Supernatural forces make us to think hard when we face some strange & uncontrollable conditions. Seeking for help from Ancient Sciences is the only answer for uncontrolled violence & illnesses. That is the reason why ancestral guidance in ATM of SA is important.

Belief in ancestral guidance & morals told by culture is answer for modern age mind health problems. It doesn’t mean that a person should follow superstitions but wise use of cultural knowledge can help confused young generation in allover world.

Importance of Mind Health practices in African Traditional Medicine:

ATM of Africa is an integral & important part of African culture. Spiritual aspect is a peculiar character of African culture & ATM of Southern Africa, as well. That makes it a very special Traditional Medicinal System.

ATM is also facing many problems to cope with modern age. But those problems will be chased away by African people because they love their culture & heritage.

They know that African culture is a very special & unique in its own ways. They are looking back towards their cultural wisdom to make a way through their modern life problems.

According to authorities in Cultural studies, a truly African is a person who believes in spiritual & ancestral aspect of life.

Today African Youth is enchanted by the theme of becoming a ‘Truly African’ & ‘Proudly African’.
They love their country & their culture.

African Youth has realized that ATM is an integral part of their culture & that is the reason why more & more African Youngsters are learning ATM.

They know what they need is revival of Cultural & Traditional knowledge & wise use of that in modern world.

We need to take a very few efforts just to believe in our own culture & traditional knowledge. That will guide us to maintain allover health of ourselves.

I feel that traditional ways of healthy living & spiritual awareness of every subject of society is the only answer for Mind Health Problems in not only Africa but in any country & any culture in this world.

My best wishes to African traditional Medicinal Systems & its strong believers in allover world!

Literature review

There are number of books explaining medicinal plants available in native Southern Africa. Few books which I referred to had information about indigenous medicinal plants. The best known and most fully understood herbal medicines were described in those books.

I couldn’t collect complete information about some plants & I have mentioned that clearly.

Web Site References:

1. http://www.africanplantextracts.com/

2. http://www.herb.co.za

3. http://www.plantzafrica.com/