human person. Transcendence occurs when a part
of the spiritual components is displaced and
replaced by an ancestral spirit or by a divinity.
Such displacement is usually induced by the living,
often in their attempt to elicit information about a
specific and critical situation, such as the cause
of a misfortune, illness, or death and the needed
remedy. It takes someone specially trained, that is,
a priest or a priestess, to orchestrate the coming of
the spirit. Sometimes, however, spirits may take
the initiative and “mount” a person. When
mounted by a spirit, a person usually experiences
changes, such as the alteration of his or her voice,
facial features, and personality. Transcendence
exemplifies the dynamic and intimate relationship
that Africans cultivate with the spirit world. Being
mounted is seen as an honor and a privilege.
Communion also exists between Africans and
God. Although God is understood as a being
with human characteristics, God is uniquely the
Divine. She or he is omnipotent, omniscient,
transcendent, immortal, and the sustainer and
ruler of the universe. Meals and drinks are
offered as a customary means of communion
between the divinity and those committed to
God. Oil is poured daily on the emblems of the
divinities, and a meal is offered on their sacred
day. Through such rituals, Africans live in quasi-
constant communion with God.
Based on the interrelationship of God, the
divinities, the ancestors, and humanity, African
religion maintains communion and transcendence
beyond the physical and spiritual boundaries.
Communication between God and humanity is
upheld through the mediums of ancestors and
divinities. As described earlier, Africans feed the
spiritual beings, and, in response, the ancestors
grant blessings on the people and society. It is also
noteworthy to consider the context in which these
ceremonies take place. Shrines, temples, and
groves function as an intersection between the
physical and spiritual worlds. Beyond these sacred
centers, the most pronounced reflection of com-
munion and transcendence is represented in the
ties between the ancestors and the living human-
ity. Not even death can undermine the bonds of
family and the significance of outstanding moral
behavior.
Bruce GradySeealsoAncestorsFurther Readings
Imasogie, O. (1985).African Traditional Religion.
Ibadan, Nigeria: University Press Limited.
Olupona, J. K. (2000).African Spirituality:Forms,
Meanings,and Expressions. New York: Crossroads.
Otabil, I. K. (1991, June).Notes on West African
Traditional Religion,Volume 1(Paper 1) (4th ed.).
Legon, Ghana: Department of Religions in Africa at
the Institute of African Studies.
Quarcoopome, T. N. O. (1987).West African
Traditional Religion. Ibadan, Nigeria: African
Universities Press.TRANSFORMATION
Transformation in the African religious world is
spiritual, symbolic, and figurative. Instances of
transformation are vividly described in African
sacred and secular literature, such as theBook of
the Coming Forth by Day,The Famished Road,
and Palm-Wine Drinkard. The Dung Beetle
(Khepera) of Kemet was the symbol of
Transformation in a classical period of African his-
tory. The ancient Kemetic text illustrates transfor-
mation as it applies to the spiritual world. Ancient
Africans spoke of transformation as part of a divine
process in which the deceased passes through several
phases of change in the transcendent world. Two
clear examples of transformation are Amen Ra, who
undergoes daily transformation, and the deceased
emulating Ausar. Both repeatedly went through
transformations on the path to becoming reborn or
becomingakh, a luminous one or an ancestor. Daily,
they confronted various challenges in the sacred
underworld transforming into various animals and
creatures or bearing witness to this process.
Secular African literature such as The Palm-
Wine Drinkarddescribes the main human charac-
ter transforming into trees, water, rocks, and
mountains as he goes on a quest. In the world of
the living, some diviners claimed transformation
as part of their spiritual abilities. Sometimes the
literature, both sacred and secular, describes way-
ward spirits who, in their quest to return to theTransformation 669