NAFPS Forum

spiritual leader
Personal Information
Born in 1956 in Dano, Upper Volta (now Burkina Faso); son of Elie (a farmer and miner) and Colette (a farmer and homemaker; maiden name Som,) Dabire; married Elisabeth Sobonfu, June 26, 1989.

Education: University of Ouagadougou, B.A.s in sociology, literature, and linguistics, 1981, M.A. in world literature, 1982; Sorbonne, University of Paris, D.E.A. in political science, 1983; Brandeis University, M.A., 1984, Ph.D. in literature, 1990.
Religion: "Traditional African."

Career
Self-employed writer, speaker and lecturer, 1993--. University of Michigan, Ann Arbor, professor of literature and French, 1990-93; Stanford University, CA, visiting professor 1992-93.

Life's Work
Malidoma Patrice Some is a speaker currently in great demand across the country. He holds three master's degrees and a Ph.D. and is the author of two books and several articles on spirituality. Most importantly, he is a bridge between two worlds, a man whose self- expressed goal in life is to convey his knowledge of the spiritual life of his people to the rest of the world.

Malidoma Patrice Some was born in the African community of Dano, in what was then known as Upper Volta, a colony of France. Today the nation is known as Burkina Faso. Although he does not know the date of his birth according to European calendar measurement, the year of his birth is listed as 1956 in government records. He was baptized in the Catholic tradition as Patrice, shortly after his birth. Some's father was a great believer in the white man's God as well as tribal customs. Some's grandfather held a naming ceremony as is Dagara custom and called him Malidoma, which means he who would "be friends with the stranger/enemy."

For the first four "rainy seasons" of his life Malidoma Some lived with his people, members of the Dagara, in their traditional style. His home was the community. The village was built around a courtyard where the women lived in a large oval mud and wood building called a zangara, and the men lived on the opposite side of the village in a more elaborate mud, wood, and cow dung structure. Several smaller buildings housed goats, chickens, and other animals. Malidoma's grandfather was the village elder, the highly respected spiritual head of the community. Malidoma's grandfather died when Malidoma was four years old. The funeral, which lasted several days and involved much dancing, wailing, and celebrating of his grandfather's spirit, was one of the few memories he has of his early life with his people.

Shortly after the funeral, Malidoma was taken from his home, "literally kidnapped," he said, by Jesuit priests in a nearby colonial town. He was placed in a Catholic boarding school, where he lived for the next 15 years. As reported in the Portland Skanner, he endured "years of physical and emotional abuse from the priests, who were determined to create another black priest." Malidoma left the school when he was 20 years old, walking the 125 miles back to his village, where he was greeted with tears by his mother and older sister. Some realized, however, that he had been thoroughly "indoctrinated," noted the Washington (D.C.) Afro-American, "into seeing the world through the lens of French language, culture, and religion." Malidoma could not remember enough Dagara to speak to his parents or other villagers. He was viewed by many people in the village as a "white Black," a person to be looked upon with suspicion and fear because he was contaminated by the "sickness" of the colonial world. As Some himself said, he was "a man of two worlds, trying to be at home in both of them."
Malidoma's first few months back in the village were difficult ones. He was visited every day by his male mother; in Dagara life the mother's brother, or to those in the West, an uncle. The job of the male mother is to provide nurturing to a boy. "The male mother is thought of as someone who 'carries water,' the energy of peace, quiet, reconciliation and healing," said Some. Malidoma underwent several divinations by tribal elders as they tried to determine what to do with Malidoma. Eventually the village decided that Malidoma must undergo Baor, or initiation. The village elders said that Some had not yet returned home; his soul was still missing somewhere in the land of the white, and that initiation would bring back his whole being to the village.

Baor, or initiation, in the Dagara culture is a month-long process during which a boy becomes a man through a solitary journey away from the village. He was forced to find his own food and sleep in the jungle. Malidoma had never undergone this process because he had been at the seminary. During his month in the jungle Some learned about his own personal power. He also learned much about the supernatural world and the spirituality that the Dagara possess. His tales of his experience include seeing beings from the netherworld, visions from his grandfather, and viewing the beings that inhabit nature. These were new and frightening experiences for someone that had been raised in the Western view of the world.

After his initiation and welcome home the elders called on Malidoma to go out into the world and inform the white man about their world. Although frightened about going back to the white man's world, Some left for Ouagadougou, the capital of Burkina Faso. He earned bachelor's degrees in sociology, literature, and linguistics at the university there. He also earned a master's degree in world literature. Some related in Of Water and the Spirit that school was very easy for him after his initiation experience. He was able to look at the professors and learn the answers to test questions by reading the looks of their auras. After this he went to the Sorbonne in Paris, where he earned a master's degree, and Brandeis University in Massachusetts, where he earned yet another master's degree and a Ph.D. He believes much of his success comes from his talismans and divination objects that he has come to possess since his rite of initiation.

Some came to the United States originally because the tribal elders said it was where he needed to be. They knew his role in life was to explain the Dagara culture, to be "swallowed" by the West, in order to teach others about the African world. He says that he is "able to be more African in the West than I am in Africa. In my country, a man with as many degrees as I have wears a Western suit and tries to act cosmopolitan. He has turned his back on 'superstition' and embraced 'progress.'" Some originally became a professor at the University of Michigan after completion of his doctorate. He has since become a full-time speaker and lecturer. He and his wife Sobonfu (which means keeper of the knowledge) are often found at conferences exploring spirituality and workshops in the Men's Movement
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Some teaches the importance of learning from and respecting elders and ancestors. He speaks about supernatural aspects of life and the importance of imagination. In his native Dagara home he teaches villagers about the white man, about how he hopes that the Western world can learn to respect the world before it destroys itself. Michael Meade, author of Men and the Water of Life, said that "Some stands on the threshold between the tribal world of magic and living ritual and the modern world of facts and linear logic. He writes as a diviner, seeing clearly into the wounds of these opposing realms. The knowledge, compassion and sincerity of the writing reveals the broken heart in each world and insists on mutual healing and understanding."

A beautifully written book which brings ancient wisdom teachings of healing and ritual from the heart of Africa to the modern world.
Malidoma Patrice Somé is both an initiated African shaman and a gifted Western scholar. His name literally means “he who makes friends with the stranger” and he has spent his life immersing himself in African and Western cultures in order that he may bridge the gap between the two.

In this book he takes us on a fascinating journey through the ritual practices and spiritual wisdom of the Dagara people who are renowned throughout West Africa for their miraculous powers of healing.

In much the same way as Deepak Chopra is able to communicate complex Ayurvedic philosophy in an accessible way, Malidoma Somé applies the solutions of an ancient African tradition to the problems of the modern world. He addresses the widespread psychological problems of loneliness, alienation and lack of purpose with the healing powers of ritual and connection to nature.

This is a ground-breaking book as, for the first time, we have an authentic voice initiated into an African healing tradition who speaks with academic prowess and personal experience of modern Western culture.

Fire Ritual: Connect to Spirit, Fire Ritual: Connect to Spirit, contact Jason Cohen at Jason@heART[....] June 1st-3rd.
Join us in the extraordinary opportunity to dive into the spirit world with Malidoma to connect with Ancestors, heal our past, and reshape our destiny! Together, let's build community, share our gifts and realize our dreams. Let's escape the modern world, take up residence on Earthland's sacred land, take refuge in ancient wisdom, and reclaim our true self.

The Dagara are a people of West Africa who live in Ghana and Burkina Faso, and speak the Dagaare language. The indigenous people of the Dagara recognize the five elements of fire, water, mineral, earth and nature. The year of our birth determines which element we are most closely aligned with, and, consequently, what elemental energies we can best contribute in our world. Fire, for example, is associated with the ancestral energy of the dream.

Years ending in 0 or 5 are associated with Earth, 1 and 6 with Water, 2 and 7 with Fire, 3 and 8 with Nature, and 4 and 9 with mineral. This year, 2012, is therefore associated with Fire, with ancestors, dreams and visions, and this is the focus of Dr. Somé's current visit.
Divination, for the Dagara people, is not a simple fortune-telling exercise. Rather, it is described as "an opportunity to hear direction from the realm of the Ancestors, and to connect more deeply with what you know 'in your bones'". It is an "action oriented process that creates a connection to the spirit realm."

Dr. Somé will be offering divinations in the Dagara tradition from April 16 to 18, and he will be offering a presentation on the Ancestors, dreams and visions on April 17. Both events are scheduled to take place in Somersworth.

The Shamanic View of Mental Illness

In the shamanic view, mental illness signals “the birth of a healer,” explains Malidoma Patrice Somé.  Thus, mental disorders are spiritual emergencies, spiritual crises, and need to be regarded as such to aid the healer in being born.

What those in the West view as mental illness, the Dagara people regard as “good news from the other world.”  The person going through the crisis has been chosen as a medium for a message to the community that needs to be communicated from the spirit realm.  “Mental disorder, behavioral disorder of all kinds, signal the fact that two obviously incompatible energies have merged into the same field,” says Dr. Somé.  These disturbances result when the person does not get assistance in dealing with the presence of the energy from the spirit realm.

One of the things Dr. Somé encountered when he first came to the United States in 1980 for graduate study was how this country deals with mental illness.  When a fellow student was sent to a mental institute due to “nervous depression,” Dr. Somé went to visit him.

“I was so shocked.  That was the first time I was brought face to face with what is done here to people exhibiting the same symptoms I’ve seen in my village.”  What struck Dr. Somé was that the attention given to such symptoms was based on pathology, on the idea that the condition is something that needs to stop.  This was in complete opposition to the way his culture views such a situation.  As he looked around the stark ward at the patients, some in straitjackets, some zoned out on medications, others screaming, he observed to himself, “So this is how the healers who are attempting to be born are treated in this culture.  What a loss!  What a loss that a person who is finally being aligned with a power from the other world is just being wasted.”

Another way to say this, which may make more sense to the Western mind, is that we in the West are not trained in how to deal or even taught to acknowledge the existence of psychic phenomena, the spiritual world.  In fact, psychic abilities are denigrated.  When energies from the spiritual world emerge in a Western psyche, that individual is completely unequipped to integrate them or even recognize what is happening.  The result can be terrifying.  Without the proper context for and assistance in dealing with the breakthrough from another level of reality, for all practical purposes, the person is insane.  Heavy dosing with anti-psychotic drugs compounds the problem and prevents the integration that could lead to soul development and growth in the individual who has received these energies.

On the mental ward, Dr Somé saw a lot of “beings” hanging around the patients, “entities” that are invisible to most people but that shamans and psychics are able to see.  “They were causing the crisis in these people,” he says.  It appeared to him that these beings were trying to get the medications and their effects out of the bodies of the people the beings were trying to merge with, and were increasing the patients’ pain in the process.  “The beings were acting almost like some kind of excavator in the energy field of people.  They were really fierce about that.  The people they were doing that to were just screaming and yelling,” he said.  He couldn’t stay in that environment and had to leave.

In the Dagara tradition, the community helps the person reconcile the energies of both worlds–”the world of the spirit that he or she is merged with, and the village and community.”  That person is able then to serve as a bridge between the worlds and help the living with information and healing they need.  Thus, the spiritual crisis ends with the birth of another healer.  “The other world’s relationship with our world is one of sponsorship,” Dr. Somé explains.  “More often than not, the knowledge and skills that arise from this kind of merger are a knowledge or a skill that is provided directly from the other world.”

The beings who were increasing the pain of the inmates on the mental hospital ward were actually attempting to merge with the inmates in order to get messages through to this world.  The people they had chosen to merge with were getting no assistance in learning how to be a bridge between the worlds and the beings’ attempts to merge were thwarted.  The result was the sustaining of the initial disorder of energy and the aborting of the birth of a healer.

“The Western culture has consistently ignored the birth of the healer,” states Dr. Somé.  “Consequently, there will be a tendency from the other world to keep trying as many people as possible in an attempt to get somebody’s attention.  They have to try harder.”  The spirits are drawn to people whose senses have not been anesthetized.  “The sensitivity is pretty much read as an invitation to come in,” he notes.

Those who develop so-called mental disorders are those who are sensitive, which is viewed in Western culture as oversensitivity.  Indigenous cultures don’t see it that way and, as a result, sensitive people don’t experience themselves as overly sensitive.  In the West, “it is the overload of the culture they’re in that is just wrecking them,” observes Dr. Somé.  The frenetic pace, the bombardment of the senses, and the violent energy that characterize Western culture can overwhelm sensitive people.



Schizophrenia and Foreign Energy

With schizophrenia, there is a special “receptivity to a flow of images and information, which cannot be controlled,” stated Dr. Somé.  “When this kind of rush occurs at a time that is not personally chosen, and particularly when it comes with images that are scary and contradictory, the person goes into a frenzy.”

What is required in this situation is first to separate the person’s energy from the extraneous foreign energies, by using shamanic practice (what is known as a “sweep”) to clear the latter out of the individual’s aura.  With the clearing of their energy field, the person no longer picks up a flood of information and so no longer has a reason to be scared and disturbed, explains Dr. Somé.

Then it is possible to help the person align with the energy of the spirit being attempting to come through from the other world and give birth to the healer.  The blockage of that emergence is what creates problems.  “The energy of the healer is a high-voltage energy,” he observes.  “When it is blocked, it just burns up the person.  It’s like a short-circuit.  Fuses are blowing.  This is why it can be really scary, and I understand why this culture prefers to confine these people.  Here they are yelling and screaming, and they’re put into a straitjacket.  That’s a sad image.”  Again, the shamanic approach is to work on aligning the energies so there is no blockage, “fuses” aren’t blowing, and the person can become the healer they are meant to be.

It needs to be noted at this point, however, that not all of the spirit beings that enter a person’s energetic field are there for the purposes of promoting healing.  There are negative energies as well, which are undesirable presences in the aura.  In those cases, the shamanic approach is to remove them from the aura, rather than work to align the discordant energies

Alex:  Crazy in the USA, Healer in Africa

To test his belief that the shamanic view of mental illness holds true in the Western world as well as in indigenous cultures, Dr. Somé took a mental patient back to Africa with him, to his village.  “I was prompted by my own curiosity to find out whether there’s truth in the universality that mental illness could be connected with an alignment with a being from another world,” says Dr. Somé.

Alex was an 18-year-old American who had suffered a psychotic break when he was 14.  He had hallucinations, was suicidal, and went through cycles of dangerously severe depression.  He was in a mental hospital and had been given a lot of drugs, but nothing was helping.  “The parents had done everything–unsuccessfully,” says Dr. Somé.  “They didn’t know what else to do.”

With their permission, Dr. Somé took their son to Africa.  “After eight months there, Alex had become quite normal, Dr. Somé reports.  He was even able to participate with healers in the business of healing; sitting with them all day long and helping them, assisting them in what they were doing with their clients . . . . He spent about four years in my village.”  Alex stayed by choice, not because he needed more healing.  He felt, “much safer in the village than in America.”

To bring his energy and that of the being from the spiritual realm into alignment, Alex went through a shamanic ritual designed for that purpose, although it was slightly different from the one used with the Dagara people.  “He wasn’t born in the village, so something else applied.  But the result was similar, even though the ritual was not literally the same,” explains Dr. Somé.  The fact that aligning the energy worked to heal Alex demonstrated to Dr. Somé that the connection between other beings and mental illness is indeed universal.

After the ritual, Alex began to share the messages that the spirit being had for this world.  Unfortunately, the people he was talking to didn’t speak English (Dr. Somé was away at that point).  The whole experience led, however, to Alex’s going to college to study psychology.  He returned to the United States after four years because “he discovered that all the things that he needed to do had been done, and he could then move on with his life.”

The last that Dr. Somé heard was that Alex was in graduate school in psychology at Harvard.  No one had thought he would ever be able to complete undergraduate studies, much less get an advanced degree.

Dr. Somé sums up what Alex’s mental illness was all about:  “He was reaching out.  It was an emergency call.  His job and his purpose was to be a healer.  He said no one was paying attention to that.”

After seeing how well the shamanic approach worked for Alex, Dr. Somé concluded that spirit beings are just as much an issue in the West as in his community in Africa.  “Yet the question still remains, the answer to this problem must be found here, instead of having to go all the way overseas to seek the answer.  There has to be a way in which a little bit of attention beyond the pathology of this whole experience leads to the possibility of coming up with the proper ritual to help people.

Longing for Spiritual Connection

A common thread that Dr. Somé has noticed in “mental” disorders in the West is “a very ancient ancestral energy that has been placed in stasis, that finally is coming out in the person.”  His job then is to trace it back, to go back in time to discover what that spirit is.  In most cases, the spirit is connected to nature, especially with mountains or big rivers, he says.

In the case of mountains, as an example to explain the phenomenon, “it’s a spirit of the mountain that is walking side by side with the person and, as a result, creating a time-space distortion that is affecting the person caught in it.”  What is needed is a merger or alignment of the two energies, “so the person and the mountain spirit become one.”  Again, the shaman conducts a specific ritual to bring about this alignment.

Dr. Somé believes that he encounters this situation so often in the United States because “most of the fabric of this country is made up of the energy of the machine, and the result of that is the disconnection and the severing of the past.  You can run from the past, but you can’t hide from it.”  The ancestral spirit of the natural world comes visiting.  “It’s not so much what the spirit wants as it is what the person wants,” he says.  “The spirit sees in us a call for something grand, something that will make life meaningful, and so the spirit is responding to that.”

That call, which we don’t even know we are making, reflects “a strong longing for a profound connection, a connection that transcends materialism and possession of things and moves into a tangible cosmic dimension.  Most of this longing is unconscious, but for spirits, conscious or unconscious doesn’t make any difference.”  They respond to either.

As part of the ritual to merge the mountain and human energy, those who are receiving the “mountain energy” are sent to a mountain area of their choice, where they pick up a stone that calls to them.  They bring that stone back for the rest of the ritual and then keep it as a companion; some even carry it around with them.  “The presence of the stone does a lot in tuning the perceptive ability of the person,” notes Dr. Somé.  “They receive all kinds of information that they can make use of, so it’s like they get some tangible guidance from the other world as to how to live their life.”

When it is the “river energy,” those being called go to the river and, after speaking to the river spirit, find a water stone to bring back for the same kind of ritual as with the mountain spirit.

“People think something extraordinary must be done in an extraordinary situation like this,” he says.  That’s not usually the case.  Sometimes it is as simple as carrying a stone.

A Sacred Ritual Approach to Mental Illness

One of the gifts a shaman can bring to the Western world is to help people rediscover ritual, which is so sadly lacking.  “The abandonment of ritual can be devastating.  From the spiritual view, ritual is inevitable and necessary if one is to live,” Dr. Somé writes in Ritual:  Power, Healing, and Community. “To say that ritual is needed in the industrialized world is an understatement.  We have seen in my own people that it is probably impossible to live a sane life without it.”

Dr. Somé did not feel that the rituals from his traditional village could simply be transferred to the West, so over his years of shamanic work here, he has designed rituals that meet the very different needs of this culture.  Although the rituals change according to the individual or the group involved, he finds that there is a need for certain rituals in general.

One of these involves helping people discover that their distress is coming from the fact that they are “called by beings from the other world to cooperate with them in doing healing work.”  Ritual allows them to move out of the distress and accept that calling.

Another ritual need relates to initiation.  In indigenous cultures all over the world, young people are initiated into adulthood when they reach a certain age.  The lack of such initiation in the West is part of the crisis that people are in here, says Dr. Somé.  He urges communities to bring together “the creative juices of people who have had this kind of experience, in an attempt to come up with some kind of an alternative ritual that would at least begin to put a dent in this kind of crisis.”

Another ritual that repeatedly speaks to the needs of those coming to him for help entails making a bonfire, and then putting into the bonfire “items that are symbolic of issues carried inside the individuals . . . It might be the issues of anger and frustration against an ancestor who has left a legacy of murder and enslavement or anything, things that the descendant has to live with,” he explains.  “If these are approached as things that are blocking the human imagination, the person’s life purpose, and even the person’s view of life as something that can improve, then it makes sense to begin thinking in terms of how to turn that blockage into a roadway that can lead to something more creative and more fulfilling.”

The example of issues with an ancestors touches on rituals designed by Dr. Somé that address a serious dysfunction in Western society and in the process “trigger enlightenment” in participants.  These are ancestral rituals, and the dysfunction they are aimed at is the mass turning-of-the-back on ancestors.  Some of the spirits trying to come through, as described earlier, may be “ancestors who want to merge with a descendant in an attempt to heal what they weren’t able to do while in their physical body.”

“Unless the relationship between the living and the dead is in balance, chaos ensues,” he says.  “The Dagara believe that, if such an imbalance exists, it is the duty of the living to heal their ancestors.  If these ancestors are not healed, their sick energy will haunt the souls and psyches of those who are responsible for helping them.”  The rituals focus on healing the relationship with our ancestors, both specific issues of an individual ancestor and the larger cultural issues contained in our past.  Dr. Somé has seen extraordinary healing occur at these rituals.

Taking a sacred ritual approach to mental illness rather than regarding the person as a pathological case gives the person affected–and indeed the community at large–the opportunity to begin looking at it from that vantage point too, which leads to “a whole plethora of opportunities and ritual initiative that can be very, very beneficial to everyone present,” states. Dr. Somé.

The Shamanic View of Mental Illness

by Stephanie Marohn (featuring Malidoma Patrice Somé)

(Excerpted from The Natural Medicine Guide to Schizophrenia,

pages 178-189, or The Natural Medicine Guide to Bi-polar Disorder)

Malidome has an encampment here. I have amassed a huge amount of data on his group. Contact me offline ti discuss please. You are the first I have ever seen expose him. Thank you!!! Gabrielle

From the poster: "This ritual is offered in the spirit of Sobonfu Somé who taught the Dagara grief ritual for many years in the United States before her death in 2017."

The forum has a thread abut Sobonfu Somé and her once husband Malidoma Somé:

http://www.newagefraud.org/smf/index.php?topic=4323.0
[Malidoma Some and Sobunfu [sic] Some] — About the "Dagara grief ritual" see first two posts and my update today.

Especially: http://www.newagefraud.org/smf/index.php?topic=4323.msg44657#msg44657
[Sobonfu Sone [sic] – Claimed to be African spiritual teacher for western people]