Transcendence and Communion

Transcendence and communion in African religion commonly refer to the ability for beings—God, the divinities, the ancestors, and humanity—to communicate and uphold relationships with one another across physical and spiritual boundaries.

These concepts are most clearly expressed by the relational dynamics between Africans and their ancestors, as well as with the divinities.

According to African religion, ancestors are the spirits of the deceased heroes, heroines, leaders, elders, and other members of the extended family. There are, however, certain requirements for becoming an ancestor. Indeed, an ancestor is a person who has experienced adulthood, marriage, and childrearing. She or he must also have died of natural causes, not from mishap, such as an accident, childbirth, or suicide. Death by means of an unclean disease, such as tuberculosis, epilepsy, or leprosy, would disqualify one from this honorable status. Furthermore, an individual must have exhibited an outstanding moral and sociopolitical life, and she or he must also be a veteran hero to become an ancestor.

It is believed that the ancestors have certain powers and act as mediators. As such, they possess greater access to God and can exercise their influence on the circumstances of their living relatives. This privileged status places them above humanity and gives them greater insight into the affairs of their living relatives. From this vantage point, ancestors patrol both private and public morality, rewarding the faithful and punishing the offenders. They protect the life and interest of their respective families, fighting evil forces and providing healing. Ancestors are God's messengers, agents, and mediators.

In reverence to the ancestors' power and influence, those who follow the African religious tradition greatly respect their ancestors. For example, the Akans perform an ornate ritual for their ancestors on special occasions. One such event is called Eguadoto, which means “the feeding of the stool.” Prior to a chief's death, his or her stool is white. But after his or her death, the stool is completely blackened by smearing a mixture of soot and egg yolk. Then the stool is relocated to a sacred location, a stool room, and treated as a shrine, that is, with great respect and reverence. Similarly, the Yoruba organize Egungun ceremonies, which are always big affairs involving the whole community, to honor their ancestors.

Although these rituals have been misunderstood as ancestral worship, they are not. In fact, Africans do not place their ancestors on the same level as God or the divinities. These practices and other similar rituals are simply central to the nature of communion between the living and the Dead. Rituals such as Eguadoto help maintain the communication between the physical world of the living and the spiritual world of the ancestors. In this respect, family ties are strengthened beyond death. Through libations, sacrifices, and prayers, Africans uphold communion with their ancestors. Recognizing that the ancestors are spirits, rituals are the manner in which Africans address them as such. Through these means, they pay homage, show hospitality, and express gratitude.

The ancestors are close to the living community. Although ancestors are spirits, they remain to be understood as relatives of the living Africans. They maintain their familial titles such as mother, father, aunt, or uncle. The continuity of these familial and communal relationships demonstrates the transcendent nature of African traditional religions.

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