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Vodou MedicineVodou is the popular religion of the people
of Haiti, brought to the West during the islands French colonial period (1697-1804) by
slaves arriving from Africa. As a surviving diasporic religion, Vodou represents a complex
amalgamation of multiple African religious and cultural traditions taken from the kingdoms
of West Africa (principally the Arada/ Fon, Nago, Ibo, Mahi, etc.), as well as the Bantu
speaking peoples of the Kongo basin (principally the Angolese, Mayombe,
Mondongue, etc.).
With the slaves came highly developed theories of health and healing which were largely
responsible for the development of contemporary Vodou’s system of holistic medicine,
a system that continues to effectively serve the needs of almost 8 million people in Haiti
and in the Haitian Diaspora throughout the World. The Vodou system of holistic medicine is
founded on an understanding of the dynamic movement of energy, both within the human body
and throughout creation. Like most esoteric traditional religions, Vodou teaches that the
universe contains two worlds, that of the visible or physical world, and that of the
invisible or spiritual world. These two are not distinct or in any way separate, as Vodou
does not postulate a two-story universe. Both worlds overlap and interact on multiple
levels within and without the human body, co-mingling themselves continuously. According
to the Vodou worldview, the human condition in the physical world is largely a product,
not only of ones temporal relationships, but also of ones interrelations with the
spiritual world, which includes the lwa, clan ancestors, and other spirits. As a result,
the concept of health in Vodou takes on a much broader meaning than that usually
understood in the western world, being viewed as not just the absence of disease. The
Vodou definition of health is implicit that not only is the physical organism in good
condition, and all its organ systems are functioning in concert, but that the individuals
own energy is harmoniously balanced. Vodou tradition views this last as being most
important. Because of this, it becomes the job of the
Vodou priest/ ess to maintain or restore these relationships to a balanced state. This
accounts for their unique role as both religious leader and community healer. In secular
society, illness is defined in strictly clinical terms, with the fate of one’s
spiritual health being relegated to the domain of religious specialists who,
significantly, rarely have anything to say about the physical well being of the
individual. In Vodou culture however, the physician is also the priest, for the condition
of the spirit is considered to be as important as (and in fact determines) the physical
state of the body. Thus, the Vodou priest (houngan), priestess (manbo) or other
traditional healer (called variously gangan, doktè fey, fanm saj, etc.) is frequently
called upon to administer to a large list of sundry, seemingly unrelated phenomenon, which
manifest and present as physical disturbances of one sort or another for the client. Few illnesses are believed to be due merely
to the presence of bacteria, viruses, or parasites. Admitting the very real existence of
disease vectors (carriers), Vodou questions why one is not strong enough to resist disease
in the first place, why one gives birth to weak or diseased children, why one person
becomes ill and another does not in similar circumstances. No, Vodou considers the human
body to be quite capable of defending itself against the aggressions of most
disease-causing pathogens, toxins, or other stressors, as long as its vital energy is in
balance. When an individual’s energy is properly balanced, they will present with a
collected demeanor, emotional stability, good character, etc. When a depletion of vital
energy occurs, the individual will be generally weak, possibly with blunted affect, and
depressed. In extreme cases, they may become incapable of normal activities, isolative,
emotionally despondent, and even clinically lethargic. Conversely, if their energy becomes
excessive, the individual will become over-excited and hyperactive with an inability to
concentrate particularly for long periods of time or on small details. They may also
become easily agitated or even manic. Both of these extremes are sure indicators of a poor
state of health, which if unattended, will continue to degenerate. It is also recognized
that accidents may occasionally “just happen”, with no attendant spiritual
meaning or causation, but this is considered to be a rare exception, which regardless may
also benefit from the ministrations of Vodou’s medicinal system. In any case, in
order for a comprehensive treatment course to be effective, the Vodou healer must
understand the nature and origin of the problem and how it is effecting the individual
currently. Despite its apparent formidable scope,
Vodou medicine does represent a cohesive medical system, being characterized by a
well-developed theory of causation/ etymology. Its healers are able to associate symptoms
of specific illness (often defined in the broadest possible sense), as well as prescribe
culturally acceptable treatments where necessary. Such treatments are typically divined
and prescribed following some form of direct communication with the spiritual world by the
healer. This may include clairvoyance, possession, or some other form of divination. Because of the correlation between physical
health and energetic (spiritual) equilibrium, temporal problems and illness can in
principle be (easily) avoided, and Vodou medicine considers prevention much preferable to
any cure. With a balanced state of spiritual health, the problems that beset humankind in
terms of health, the material world, and other matters can be avoided. This is provided
that the appropriate prophylactic measures have been implemented. The concept of preventative medicine in
Vodou is dominated by the idea of establishing and maintaining equilibrium between human
vital energy, family/ community obligations, and the spiritual world. In Vodou culture,
individualism is notably suppressed in favour of a collective “personhood”
wherein the individual is given identity, solidity, energy, and protection in a turbulent
world by means of a thick weave of relationships which include other human beings as well
as the lwa, clan ancestors, and other spirits. In Vodou culture, to consider oneself as
wholly self-sufficient, or to have no “people” (no family or community), would
be considered a dangerous position to be in, as the individual cannot exist in isolation
from others. Truly it is the family, not the individual that is the smallest social
denominator. Here it is necessary to note that what is termed “good character”,
or moral fortitude, is recognized as an extremely important factor in the Vodou concept of
holistic health. In Vodou, a moral person is defined as one who gives what they should,
when they should, based upon who they are relative to their family or community. Good
character includes the notion of respect for all people, especially for one’s elders.
The Kreyol maxim, “Vwazinaj se fanmi tou” (literally, “the neighbor is
family also.”) succinctly describes this concept, and such traits as generosity,
hospitality, benevolence, and compassion are highly valued. By adhering to these moral
strictures (called regleman in Kreyol), the individual maintains his or her standing as an
important part of the family or community. In this, the individual achieves virtue. Relationships then are considered of
premier importance to the psychosocial health of the individual, directly influencing and
supporting their energetic equilibrium. However by their very nature, they are quite
fragile, and it is within this complex relational network that problems commonly arise
which are capable of causing physical illness. The mending of such problems is frequently
the focus of Vodou healing rites. Because these networks extend beyond the living to
include the lwa and the dead, the Vodou healer must explore a vast and often entangled web
of relationships in order to find the “troubled strand which is putting stress on the
whole fabric”. Again in Vodou, the avoidance of dis-equilibrium is achieved by
adhering to the strictures of tradition, by exhibiting good character, by avoiding
material and spiritual excesses, and by understanding the nature of Spirit as it relates
to humankind. The potential medical effects of such risky behaviors which breech defined
moral strictures can range from temporary illness, to episodes of chronic, even
life-threatening health disorders. Medicine in Vodou may be divided into
physical medicine and spiritual medicine. Physical medicine, or the use of
pharmacologically active substances to eradicate illness or infection, is a very complex
topic, and pertinent research in this area as it pertains to Vodou healing is severely
lacking. A more comprehensive work on this specific subject which could identify and
categorize the bioactive agents contained in all the majour plants used in the treatment
of organic health problems is by far too large an undertaking to be dealt with here. Now spiritual disease processes are often
quite ambiguous in their categorization. This is due largely to human nature as it relates
to its environment, both spiritual and temporal. These may include the more obviously
medically related conditions such as epilepsy, certain forms of psychosis, or episodes of
syncope, but also more commonly include those conditions that effect the general
“luck” of an individual. The concept of luck according to traditional thought is
never considered a matter of “chance”, and the maintenance of ones good luck is
considered to be a labour as necessary to life as any other. Anyone expecting that his or
her life will run smoothly without spiritual effort is considered naïve. Again this
concept is predicated on the need to avoid such risky behaviors as may create a
dis-equilibrium for the individual. Such things as lack of respect, neglect, abuse, lack
of courage or generosity, as well as inappropriate relationships with others, are all
considered capable of causing a dis-equilibrium or even depletion of ones vital energies.
These types of behaviors may inadvertently attract giyon (general bad luck), or maljok
(the evil eye) caused by jealousy or resentment, either of which may quickly come to
negatively infect all aspects of a person’s life. It may even attract persecution by
the lwa or spirit of a dead person capable of causing danger to the body, both physical
and spiritual. This is particularly common given such ill behaviors directly threaten the
well being and preservation of the community, which includes the lwa and the clan
ancestors who may rightly take offense sufficient to warrant punishment. These situations
are also seen in Vodou as spiritual disease processes, and all require treatment by a
practitioner capable of identifying their origin and nature. Unlike western trained psychologists, the
Vodou healer does not believe that an “issue” having a spiritual base within the
psyche must be brought to the level of consciousness in order to be worked with, though
that certainly may prove to be helpful in given situations. Treatment for most majour problems often
will entail the use of both ritual (spiritual medicine) as well as physical medicine
making use of the pharmacological properties of plants. Vodou healing is based on a vast
and solid amount of herbal knowledge (called medsin fey in Kreyol), which is used to
successfully treat many physical symptoms. The majority of plants used in Vodou healing
retain multiple uses, serving the function of both spiritual treatment and organic
healing. During the ritual component of any type of complex treatment, the plants used are
often chosen more for the nature of their esoteric influence than for their active
pharmacology.* Such influence is often divined solely on the basis of the leaf or
plant’s apparent morphology. While there are certainly well known prescriptions for
specific conditions common to most Vodou communities (and even throughout Haiti), the
nature, use, and application of most such treatments may vary from one healer to the next.
One leaf or group of leaves may be prescribed for different ailments by different healers.
This does not at all imply that such ministrations are ineffectual, nor invalidate either
the spiritual or pharmacological efficacy of the plant itself. Nor does it in anyway call
to question the competency of the traditional healer. Traditional medicine in Vodou is an
oral tradition, so disagreement over the identity and medicinal value of certain taxa as
well as variances among practitioners as to appropriate treatment courses will inevitably
arise. Also because many single species of plants often contain a broad range of different
bioactive compounds, they can have potential usage in the treatment of multiple organic
health problems. It is therefore only natural that not all such uses of a single plant or
even a group of plants for effecting cure be known to a single healer, nor that the ritual
component of a given treatment be consistent or even known from one community to the next. The applications of medicinals to treat a
particular problem are varied. Most common is the preparation of the leaf bath. Plant
parts of specific value to the treatment are macerated in water to which may be added
perfumes, powders, or other ingredients. The bath is then applied to the patient’s
body and allowed to remain for as much as three days before regular bathing. This allows
the odors created by the crushed leaves and other ingredients to be evident, remaining on
the skin. The sense of smell is what is important in such treatments as it connects the
patient to, and directly effects, the limbic mind. This is the primordial, nonverbal self,
and it is this deeper self, which is often and repeatedly addressed in Vodou healing
rites. The method of applying the bath is also of particular importance. Baths used to rid
one of negative influences are applied “down the body”. That is, they are
applied so as to flow away moving from proximal to distal points down the torso, arms, and
then legs. During this process, the articulations of the body are often slapped or
otherwise manipulated to facilitate the dislodging of any unwanted energy, which may be
trapped there. Conversely, baths given to improve health directly, or to attract good
luck, are brought “up the body” beginning at the most distal points and moving
up towards the head. An odd number of leaves appears to be the only common rule for such
prescriptions. An example of one type of leaf bath given
to cleanse the recipient of particularly negative energies and “bad luck”
included the following fresh herbs: fey ave maria (petivera aliacaea), mombin fwan
(spondias mombin), and basilik (ocimum basilicum). To this was added florida water (a
common cologne). The bath was applied moving downward over the clients’ whole body.
This was accompanied by complex prayers and singing used to assist in the driving away of
negativity. The bath was but one component of a lengthier and more complex treatment
course. Some treatments may also involve the use,
or even application of fire. When the occasion calls, the patient may be literally bathed
in flames (called pase flanm). Leaves are frequently added to such baths, again being
macerated in an alcohol mixture to create a lotion before being immolated. As with other
baths, here again the articulations of the patient are given special attention. More advanced/ complex treatments may
involve the use of more obviously “magical” elements for which Vodou is famous.
In such instances the use of soil or clay (mud baths) and even ashes may enter into a
prescription. Occasionally the practitioner will decide to “pass the person by the
earth” which indicates the patients close contact with the soil and is used in only
the more extreme cases. Such treatment courses may occasionally include a “mock”
burial. The healer may also use a technique of
sweeping whereby an odd number of leaves and twigs (usually 3, 5, or 7) are gathered
together into a bundle and while praying, are rubbed, brushed lightly, or briskly whipped
over the body depending on the severity of the problem. This process is called ralmen in
Kreyol (or friksyó when the leaves are made into a lotion), and is done like the bath in
order to transfer the offending energies from the client to the leaves, which are then
disposed of. However, other things besides leaves may be used in this technique. In
particularly difficult cases, a live animal (commonly a chicken) is used for this process
by fanning it over the patients’ body as if to sweep up the illness or negativity.
This is called pase poul (literally, “to pass the chicken”), and is a form of
substitution whereby the illness is transferred to another live host. Once the negative
energies are “swept up” by the animal, it is generally killed, though
occasionally it may be freed depending on the type of treatment course used. Medicines may
also be applied by vaporizing, or spraying (foula) them over the effected area. The use of
such methods as these (in one form or another) is commonly found in most treatments. As previously stated, the leaves used are
selected carefully and in accordance with the nature of the diagnosed disease process. The
Vodou healer will often combine such treatments with physical medicine, prescribing
specific medicinals capable of effecting the presenting physiologic symptoms. This may be
accomplished by preparing a tea (te) to drink, or by applying well-macerated leaves as a
poultice directly to the site of affliction. It may also be accomplished by drying and
smoking the appropriate herb part (as in the use of datura stramonium flowers, called
konkon zonbi in Kreyol, to treat asthma), or even direct ingestion by the client. This is
particularly useful if the pharmacologically active part of the plant is the rhizome or
root, which may be chewed by the patient for effect. A good example of this is the use of
dried ginger (zingiber officinale), known as ginjem in Kreyol. This is chewed to gain a
boost of energy, stimulate the immune system, and bring clarity of thought, among other
things. Here it is important to note that the
leaves used in Vodou are always carefully harvested according to tradition.** This is
because without exception, an improperly harvested leaf becomes "just a plant"
devoid of its spiritual energy and therefore useless in a complex treatment. The time of
both day and month (phase of the moon) are considered for harvesting. The vital forces of
most all plants tend to be at their strongest in early morning or late at night, when the
leaf sap is most abundant. If the leaves or stems are the parts sought, they also should
be harvested during the waxing moon, as the planets vital energies are “up” (in
the leaves and stems) at this time. Conversely, if the root is needed, it is harvested
during the waning moon, as the plants vital energies are “down” (in the roots)
during this period. The liquid exudate acquired during maceration is considered to be the
blood of the plant, which carries its vital energy. The best months for harvesting are
considered to be December, May, and August. In all cases, the plant itself must be
“paid” for its services. This varies by both tradition and by circumstances, but
commonly entails the leaving of a few coins, tobacco, honey, or other gift for the
plant’s “sacrifice”. Finally, depending on where the plant is to be
harvested, one or more lwa may need to be propitiated in order to pardon the removal of a
plant from an environment under their control. “Without the
leaves, there could be no Vodou….no healing of our children.” -Mme. LaMesi Benjamin, Manbo Yaffa.
Bel-Air, March 1993 Vodou medicine also recognizes the
effectiveness of certain treatment elements that would not otherwise be considered of
value by western medicine save perhaps in the realm of psychiatry. As previously stated,
many illnesses are believed to be the result of the client’s inappropriate social
behavior. This usually takes the form of a weakness of character, which, being a
dis-harmonizing force, is considered to directly reflect the individual’s state of
health. It may be necessary as part of treatment for the person to redeem themselves in
some fashion. In these circumstances, such things as sacrifice, pilgrimage, charity, etc.
may constitute remedies capable of assisting in an effective treatment as prescribed by a
healer. Many serious treatment courses may end with
the creation of a charm capable of protecting against further harm, attracting good luck,
maintaining good health, etc. These are variously referred to as gris-gris, gad (guard),
wanga, or more rarely patwa. They often consist of a small cloth or leather pouch
containing sacred objects, devotional messages, plant, or even animal parts. Tied shut,
these charms are hung round the neck, pinned in clothes, or tied round the waist. Some
healers may still be found to prescribe the use of a rad penitans, which is (usually) a
shirt made of multi-coloured scraps of fabric, created to protect against further
contamination by negative energies. Such a garment is worn until it literally falls off of
the client. During such complicated treatment courses, the patient may also undergo the
application of a gad kò (literally, “bodyguard”), which in Vodou is considered
an enduring protection capable of preserving the individual from further harm. The African
tradition of scarring is employed here taking the form of small cuts applied to the upper
arm, forearm, thigh, back of the neck, or around the naval. Directly into these cuts are
placed various medicines capable of protecting the recipient from one or another type of
illness or harm. Lastly, the Vodouizan considers the process of initiation itself to be an important healing treatment. In so much as the balancing of vital energies is key to both spiritual and physical health in the Vodou tradition, the kanzo ceremony whereby the initiate is put to bed and sequestered within the sacred chamber of the lwa, entails for the Vodouizan the “highest form” of re-balancing. It is widely understood that an individuals need for repetitive treatments to solve a reoccurring problem may signal a need for them to receive formal initiation into the religion as a sort of final treatment, capable of re-balancing their vital energies in relation to the problem once and for all. NOTES:
**Without exception, Vodou healers consider dried plants or leaves to be severely
disadvantaged over fresh ones for the use in treatments of most any kind. Even day-old or
wilted herbs found in the market are often snubbed. While certain prescriptions require
dry ingredients for smoking or in the form of powders, this is an exception. Dry leaves
(in lieu of fresh) may be effective in some courses of treatment, but they cannot compare
to the use of fresh, green plants or leaves as ingredients.
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Article Provided by Houngan Aboudja January 24, 2000
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