Mysticism in African Thought

African cosmology, in general, posits three categories of agents: God, spirits, and man. A supreme God, who is the creator of the universe and all that is in it, is acknowledged and revered in indigenous practices, through libations, praises, and proverbs. Although knowledge of his existence is present, the majority of indigenous beliefs and rites do not focus on God, nor do they aim to bring the individual closer to him. God is an acknowledged reality, but a distant, somewhat nebulous one.

In addition to God, there exist other agents, typically referred to as spirits. These spirits are part of the creation, as are humans, but they possess certain powers and abilities. They interact with human beings and have agency in the world.

Man, the third category, is created by God and coexists with the spirits in the world. Human orientation in the world is social, and action to uphold social ties and foster social cohesion is held in high regard and even seen as the primary goal of life. Humans can, through reciprocal affiliation with and worship of spirits, gain access to their power and channel that power for positive or negative ends.

Man does not, in mystical and spiritual endeavors, aim solely to gain knowledge of the supreme creator God through contemplation and negation of worldly existence and self; rather, being socially oriented, a person seeks to obtain utilitarian agency that will foster change in the world. Mystical and spiritual practices in indigenous African traditions do not, therefore, center on the individual in isolation; they maintain social orientation and purpose. The goal of the mystical endeavor is not to obliterate individual consciousness or physicality; it is rather to garner knowledge and power that can be used in the human world.

Individuals and spirits interact with each other. Laypeople may have encounters with spirits, and they may also seek guidance and physical assistance from them. Individuals who are initiated in specific indigenous traditions may mediate the latter form of interaction; individuals can experience the divine or supernatural to only a certain extent without an intermediary. Furthermore, the role of the intermediary is of central importance because that experience alone is not the end; the goal is to acquire and use knowledge to bring about change in human society. In many cases, these practitioners, commonly referred to as priests, are "chosen" by the spirits, as evidenced in physical or spiritual crises. Such crises are seen as signs that the individual should be initiated into the service of a particular spirit. Initiation is characterized by intensive ritualistic, spiritual, physical, and intellectual training, which is carried out in seclusion, under the supervision of an elder priest. Mystical traditions and knowledge, preserved and transmitted orally, are passed from the priest to the initiate and onward.

Once initiated, priests and other practitioners interact with and seek assistance from the spirits for themselves and others. One common method is the possession trance, typically induced through music and dance or consumption of herbs or intoxicants, in which the spirit enters the priest's body and communicates information to those present. Another common form of interaction is divination, the best-known example being the complex Ifa system among the Yoruba of Nigeria.