The Integration of Yoruba medicine into Planetary Herbology

The Integration of Yoruba medicine into Planetary Herbology
I have tried in this essay to accomplish the first part of a pleasant assignment which I rashly laid upon myself about two years ago: to integrate African medicine into the scheme of Planetary Herbology. It is no exaggeration to say that this work would not have been possible without the pioneering work of Dr. Michael Tierra. My goal was to add to the tremendous work Dr. Tierra laid out in integrating Eastern and Western philosophies and the principles of Chinese, Japanese, Ayurvedic, and North American Indian herbal medicine.
After close study of the herbal principles applied in African medicine, I noticed the fundamental unity and similarities within and between other herbal systems. Namely, Ayurvedic, North American Indian herbology, Western, and Chinese herbology. This was due pertly because of the historical, and cultural links of each of these systems. Yet, it is well to remember that the meeting of cultures have also triggered tremendous creative explosions in medicine and philosophy. East Indian medicine was born in a meeting of the Black Dalilia (the Black Untouchables) and Indo-Europeans. Chinese herbology adopted some of its principles with the meeting of Egypt. Japanese medicine was born in a meeting with Chinese culture, and Western herbology sprang from a meeting of the ancient Greek and Egyptian priests. These are only a few illustrations; much of what I find exciting and interesting.
Let us look at the correspondance between Western herbology and the Egyptian system. The Hypocritic humoural theory was taken from Egyptian Magical Principles (see diagram 1). The basis of this theory was the belief that the human body was made up of the four elements of which the whole material world was composed: fire, air, earth and water. It was also believed that each element possessed certain qualities: hot, dry, wet, and cold. These elements could be mixed in more ways than one, and the various mixtures gave rise to different temperaments and "humours". The proper balance of elements preserved the health of the body, and a lack of balance led to illness which called for the doctor's healing magic. The Yoruba priests adopted this same system with sleight modifications. In the Yorubic system, the four elements became: Shango (the fire element), Oya (the air element), Yemoja (the water element), and Elegba (the Ashe, or earth element).


Traditional Chinese Medicine places primary emphasis on the balance of qi, or vital energy. There are 12 major meridians, or pathways, for qi, and each is associated with a major vital organ or vital function. These meridians form an invisible network that carries qi to every tissue in the body. Under the Yoruba system, the major meridians are the 7 Orishas. The flow of vital energy is represented by Ogun, which is the divinity of clearing paths, specifically in respect to blockages, or interruption of the vital energy at various points in the body (see table 1). Upon close study, it becomes evident that the Orisha modes correspond very easily to the Chinese concept of qi. Also in Traditional Chinese medicine, the vital energy comprises two parts: Yin and Yang. They are considered opposites masculine and feminine, heavenly and earthly. The theoretical equivalent of Yin and Yang in Yoruba is represented by Oshun (the divinity of feminine essence), and Shango (the divinity of virility, and masculinity). It is interesting to note that just as Yin represents the quality of cool and Yang the quality of hot, Oshun represents the power to heal with cool water, and Shango is represented by fire (heat).
Physical and spiritual balance in Yorubic medicine is best described by the concept of "Aba", or human development. Aba is a circle in the center which is aligned with the seven Orishas, each of which is represented by smaller circles of the opposite colors of black and white. The smaller circles represents the ever changing nature of Orisha (spirit) and ajogun (demon), and each Orisha demonstrate that each contains the potential to transform into its corresponding demon (or disease). (see diagram 4) It is the job of the African healer to bring the internal Orishas into alignment. This coincides with the Chinese belief that the universe is forever changing through Yin and Yang.

In the Yoruba system, the seven Orisha's have many counterparts, or partners that bring about various qualities or spiritual forces. This reciprocal relationship, in turn, gives rise to the four elements, and other attributes which influence the physical world. (see diagram 5)
As in Western and Chinese herbology, the Yoruba system incorporates environmental and emotional states. Yoruba priests believe that the Orishas govern a law of human passions and desires which, if improperly indulged, or violated, will prevent a person from gaining spiritual benefit from the external acts of rituals. Demons, or negative spirits enters the body through the five senses, the imagination and the carnal appetites. The Chinese also recognize the "seven emotions" as causes to disease. The "seven emotions", or "evil vices" approximates "the law of human passions and desires" in Yoruba medicine. For example, under the Yoruba system, someone suffering from guilt can bring on a multitude of evil spirits, or illnesses, The Elegba Orisha, is the primary negotiator between negative and positive forces in the body. The emotion of guilt can put Elegba into a negative disposition, which in turn, can effect the sympathetic and parasympathetic nervous system. Physically, the negative disposition can cause chronic digestion problems, and a weakening of the immune system.