Embracing the Unknown as Spiritual Pathway

Author: Bernard N. Owusu-Sekyere | August 2025

Abstract

This article, The Liminal Veil: Embracing the Unknown as Spiritual Pathway, explores the concept of the "liminal veil" as both a spiritual threshold and a path for personal and communal transformation. Drawing from phenomenological, hermeneutical, and comparative philosophical traditions, the work examines how experiences of the unknown—often felt as moments of strangeness or presence—can serve as profound opportunities for growth and reflection. Rather than seeking to resolve mystery through rational explanation, the inquiry invites readers to embrace and learn from these encounters, positioning mystery as a vital teacher. Through engagement with intercultural perspectives, particularly Afrikan metaphysical and Asian contemplative traditions, the paper advocates for a reflective, dialogical approach to spirituality that honours the richness of diverse worldviews and deepens our understanding of self and community.

Introduction

Every human being, whether nurtured in the villages of Africa, the temples of Asia, or the modern cities of the West, encounter moments when the world appears both familiar and strange. The door closes, shadows move, silence becomes alive, and one feels surrounded not merely by emptiness but by presence. These moments are often dismissed as illusions, or explained away by science as sensory tricks, yet for millennia, communities across the earth have known them as signs of the liminal veil—that subtle space where the human spirit touches the metaphysical.

This work is not written as a manual of answers, but as a companion in reflection. It is intended for those who, in the quiet hours of the night or in seasons of transition, find themselves confronted by the fear of the unknown. Rather than fleeing or rationalising, we may learn to enter these spaces with reverence, understanding that mystery is not an enemy but a teacher.

The purpose of this inquiry is not to dissolve the mystery into explanations, but to invite the reader to walk meditatively with it, to embrace what cannot be fully seen, and allow the unfamiliar to shape a new depth of self and community.

Methodology: Hermeneutics of Mystery and Reflection

The approach of this work is philosophical-hermeneutical, meaning it does not proceed by empirical experiment, but by interpretation, meditation, and reflective dialogue with traditions. This methodology acknowledges that spiritual realities are not always measurable, yet they are meaningful and transformative—a view echoed in Hans-Georg Gadamer’s Truth and Method, where understanding is seen as a fusion of horizons shaped by history and language (Gadamer, 2004). Three dimensions guide this hermeneutical practice:

i. Phenomenological Attention

This dimension draws on the phenomenological tradition of Edmund Husserl and Martin Heidegger, emphasising the description of lived experiences—such as fear, silence, and presence—without reducing them to psychological or empirical categories (Husserl, 2012; Heidegger, 1962). Heidegger’s notion of being-in-the-world and Husserl’s intentionality provide the scaffolding for attending to spiritual phenomena as they are experienced.

ii. Comparative Insight

Inspired by intercultural philosophers like Ram Adhar Mall and Kwame Gyekye, this dimension weaves reflections from Afrikan metaphysical traditions and Asian contemplative philosophies. Mall’s concept of intercultural hermeneutics and Gyekye’s articulation of African cultural values enable a dialogical approach where traditions illuminate one another without collapsing into sameness (Mall, 2000; Gyekye, 1996).

iii. Reflective Invitation

This work invites the reader into participatory hermeneutics, embedding prompts for reflection and personal response. Paul Ricoeur’s idea of narrative identity and his emphasis on the transformative power of interpretation support this approach, where understanding is not merely cognitive but existential (Ricoeur, 1967).

This approach is in harmony with African indigenous wisdom traditions, where knowledge is often shared not as doctrine, but through storytelling, silence, and participatory rituals. The Ghanaian philosopher Wiredu (1996) reminds us that interpreting African thought involves engaging with it deeply rather than just analysing it. Similarly, Buddhist hermeneutics emphasises “direct seeing” (vipassanā), which is about contemplatively entering into truth rather than pursuing it through mere discourse.

Guiding Principle: The Liminal Veil

At the heart of this work lies the concept of the liminal veil. The word “liminal” comes from the Latin limen, meaning threshold. To stand at the threshold is to belong neither fully here nor there; it is to touch the border of the visible and invisible, the known and the unknown (Turner, 1969). The “veil” is not a wall but a filter — thin, permeable, trembling with mystery.

To engage the liminal veil requires humility. The unknown is not conquered by power but received by posture. In Afrikan cosmology, the veil often appears in rites of passage, where the initiate is led into the forest at night, separated from familiar certainties, and taught to trust ancestral presence (Kyalo, 2013; African Mythology Worldwide, 2025). These rituals mark symbolic death and rebirth, where the forest becomes a sacred space of transformation.

In Zen Buddhism, silence before the kōan functions, similarly, demanding not analysis but surrender to paradox. The kōan, often a nonsensical or contradictory riddle, is designed to halt discursive thought and open the practitioner to direct insight (Oh, 2017; Sofo Archon, 2025). The silence before the kōan is not emptiness but a fertile void—a space where ego dissolves and awareness deepens.

Thus, the guiding principle of this article is: the unknown is not the enemy of the human spirit, but its expansion. Building on this idea, we now explore how embracing uncertainty can lead to personal growth and deeper understanding.

Silence as a Teacher

Silence is often unsettling because it removes the familiar layers of sound that give the illusion of control. Yet within many Afrikan spiritual contexts, silence is not absence but presence—a sacred medium through which ancestral voices may be discerned. In Akan ritual practice, libations are sometimes offered without spoken words, reflecting the belief that verbal language can obscure more than it reveals (Adjaye, 2001; Van der Geest, 2001). This cultivated stillness becomes a conduit for subtle energies, allowing the practitioner to attune to the unseen dimensions of communal and spiritual life.

Reflective Prompt: What arises in you when you sit in silence for five minutes? Is it anxiety, boredom, or a subtle awareness of presence? How might you reframe the initial discomfort as an invitation to deeper listening?

In Zen Buddhist monastic settings, silence is similarly revered—not as void, but as a mirror. The meditation hall, steeped in quietude, invites the practitioner to confront the projections of fear and desire that arise from within. The practice of zazen, or seated meditation, is not aimed at suppressing thought but at witnessing it without attachment. As Kushner (2017) notes, this process allows the mind to settle naturally, revealing clarity beneath the turbulence. Silence, in this context, is not a vacuum but a vessel—dense with insight, humility, and the contours of the inner landscape.

Across these traditions, silence emerges not as a retreat from reality but as a threshold into deeper knowing. It is through the intentional embrace of stillness that transformation unfolds.

The Fear of Shadows

Fear of the unknown often takes the form of shadows—both literal and metaphorical. In Afrikan folktales, the shadow is a liminal entity, neither flesh nor spirit, but companion to both. In Zulu tradition, the isithunzi (shadow or aura) is seen as an extension of the person’s life-force, their spiritual presence. This concept has been explored by indigenous scholars such as Credo Mutwa, a renowned Zulu sangoma and author. In his work, Indaba, My Children, Mutwa discusses the spiritual significance of isithunzi within Zulu cosmology, emphasising its role in connecting individuals to their ancestors and the broader spiritual world. Credo Mutwa’s insights provide a valuable indigenous perspective on the meaning and importance of isithunzi in Zulu thought. To fear shadows, then, is often to fear our own energy reflected back to us, or to fear the unseen forces that populate the periphery of our awareness.

In a Xhosa initiation rite, young men are secluded in the mountains, where shadows of trees at dusk are said to be ancestors visiting—a sacred moment of liminality and ancestral presence (Henda, 2021). The test is not to flee, but to endure, learning that what appears threatening may be protective. The darkness of the forest, the unfamiliar sounds, all serve to strip away the ego's defenses, preparing the initiate for a new understanding of self and community. This rite, known as ulwaluko, is not merely physical but deeply spiritual, marking a transition into manhood through symbolic death and rebirth (Fatherland Gazette, 2023).

This mirrors the Buddhist practice of contemplating impermanence (anicca), where the fear of death is met not with avoidance but with mindful acceptance. As Gokhale (2021) explains, impermanence is not only a metaphysical truth but a meditative tool—transforming dread into wisdom through insight into the arising and passing of all phenomena. The forest’s darkness and ancestral shadows in Xhosa cosmology thus resonate with the Buddhist forest path, where solitude and silence become gateways to transformation.

Reflective Prompt: When last did you mistake a shadow for a threat? Can you reimagine it as a signal of presence, a subtle invitation from the unseen? What might this perceived threat be trying to teach you about your own inner landscape?

Mystery as Companion

In Asian contemplative texts, mystery is not resolved but befriended. The Tao Te Ching begins: “The Tao that can be spoken is not the eternal Tao.” This profound statement suggests that the ultimate reality, the ground of all beings, transcends conceptualisation and language. In Afrikan proverbs, too, mystery is revered: “Wisdom is like a baobab tree; no one individual can embrace it.” This proverb speaks to the communal and inexhaustible nature of true understanding, implying that no single person can possess all wisdom, and that much of it remains beyond our grasp, a divine mystery.

The unknown is not merely a space of danger but of potential intimacy. It invites us to reorient ourselves not as masters of knowledge but as participants in a larger rhythm. This shift from a posture of control to one of receptivity is central to spiritual growth. Consider the concept of wu wei (non-action) in Taoism, which is not passivity but an effortless alignment with the natural flow of existence, a deep trust in the unfolding of reality. Similarly, many Afrikan spiritual traditions emphasise living in harmony with the cosmos, recognising that human agency is part of a larger, often mysterious, web of interconnectedness.

Spiritual Fear and Transformation

Apprehension in the face of the unknown is a universal human response. Yet, when met with openness rather than resistance, such fear can catalyse profound inner change. Within Tibetan Vajrayāna practice, meditators intentionally seek out charnel grounds—spaces marked by decay and death—as sites for spiritual confrontation. This form of śmaśāna sādhanā invites practitioners to engage directly with mortality, thereby cultivating insight into impermanence and loosening attachment to transient phenomena (Rigpa Wiki, n.d.; Wikipedia, 2025).

In parallel, Southern African spiritual traditions, particularly among sangomas, involve nocturnal vigils and ritual trials that evoke existential uncertainty. These experiences are not punitive but initiatory, dismantling the ego’s defences and preparing the healer to serve as a vessel for ancestral guidance (Rankou-Radebe, 2021; King, 2012). Both traditions recognise that liminality, though disorienting, is a generative space where transformation is seeded.

Rather than interpreting fear as a deficiency, these practices frame it as a necessary threshold. The shedding of identity, akin to the moulting of a serpent, is often accompanied by intense emotional and psychological upheaval. Such moments echo into phenomenological accounts of the numinous, where the sacred is encountered not through comfort but through rupture.

The Threshold of Being: Rites of Passage and Personal Transitions

Across cultures, the motif of the liminal veil recurs in rites of passage—rituals that mark the transition from one existential state to another. In traditional societies, these ceremonies often involve separation from the familiar, exposure to symbolic trials, and eventual reintegration with a transformed identity (Turner, 1969). Whether in the initiation of youth among the Yoruba or Igbo peoples, or in life’s quieter transitions—such as bereavement or vocational change—the structure remains: disorientation precedes renewal (Ojo & Ayodele, 2014; Austin Tommy, 2025).

In West African cosmologies, initiation rites are deeply spiritual processes. Seclusion, fasting, and symbolic death are not merely cultural performances but mechanisms for spiritual realignment. The initiate is guided through darkness and uncertainty, not to be broken, but to be reconstituted with deeper awareness and communal purpose (Mojosiedlak, 2025). Elders and spiritual leaders understand that transformation requires the dissolution of prior certainties, making space for new insight to emerge.

To embrace the liminal veil is to accept the state of becoming—an openness to mystery, paradox, and the sacred unknown.

Reflective Prompt: Consider a significant transition you have undergone or are currently experiencing. How did (or does) this transition feel like standing on a threshold? What fears and hopes are present for you in this space? How might you honour the liminality of this period, allowing it to shape you rather than simply rushing through it?

The Unseen in the Everyday: Phenomenological Explorations

While formal rites of passage often dramatise the encounter with liminality, subtler thresholds permeate daily life. The hush of early morning, the solitude of a wooded trail, or the emotional resonance of human connection and estrangement—each can serve as a gateway through the liminal veil. From a phenomenological perspective, such moments are marked by intensified awareness, a paradoxical sense of presence and detachment, and a felt intuition that something meaningful is unfolding beyond the surface of ordinary perception (Khong, 2021).

The experience of awe exemplifies this dynamic. Whether gazing at the night sky, witnessing the intricate patterns of nature, or confronting profound human suffering, one may feel a diminishment of ego and an encounter with forces that transcend individual comprehension. This sense of being overwhelmed, though disquieting, is a direct brush with the unknown—a momentary lifting of the veil.

In many Afrikan cosmologies, natural features such as rivers, mountains, and ancient trees are revered as spiritually charged sites where the boundary between worlds becomes porous. These landscapes are not merely scenic but sacred, inviting reverence and contemplative presence (Mgaya, 2023; Study of Symbols, 2025). The baobab, for instance, is often regarded as a “Tree of Life,” linking the living to ancestral realms and embodying resilience and continuity.

Likewise, in Buddhist contemplative traditions, mindfulness (sati) is cultivated to foster presence with all phenomena—pleasant, painful, or neutral. This includes attending to subtle shifts in awareness, transient thoughts, and emotional undercurrents that typically escape notice. Through practices such as vipassanā and zazen, the practitioner learns to observe without grasping, allowing the mind to settle and reveal its deeper textures (Wang, 2025; Khong, 2021). In this way, the mundane becomes luminous, and the familiar reveals its hidden depths.

Reflective Prompt: What ordinary moments in your day might serve as subtle portals through the liminal veil? Can you cultivate a practice of mindful attention to these moments, noticing the subtle shifts in your perception and the presence of the unseen?

Comparative Insights: Afrikan Metaphysics and Asian Contemplation

While distinct in their cultural expressions, Afrikan metaphysical traditions and Asian contemplative philosophies share a profound reverence for mystery and the transformative power of the unknown. Afrikan cosmologies often view the universe as populated by a dynamic interplay of forces—ancestral spirits, nature spirits, and the divine—all of which are partially veiled from human perception. Knowledge of these forces is often gained not through empirical study but through divination, dreams, and spiritual attunement, emphasising a participatory relationship with the sacred.

This resonates with Asian contemplative practices, such as the Advaita Vedanta philosophy of Hinduism, which posits an ultimate reality (Brahman) that is beyond conceptualisation and can only be realised through direct experience. The Buddhist concept of śūnyatā (emptiness) similarly points to a reality that is not a void, but a fullness devoid of inherent, fixed existence, a profound mystery that underlies all phenomena. Both traditions, in their own ways, encourage letting go of the ego’s need for certainty and control, advocating for a surrender to a deeper, often ineffable, truth.

The Afrikan emphasis on community and ancestral connection can offer a complementary perspective to the often individualistic focus of some Asian contemplative paths. The idea that one’s spiritual journey is inextricably linked to the well-being of one’s ancestors and community provides a grounding and relational context for encountering the unknown. Conversely, the rigorous meditative disciplines of Asian traditions can offer practical methods for cultivating the inner stillness and clarity needed to perceive the subtle presences recognised in Afrikan spiritualities.

The Spiritual Fear of Transformation: Navigating the Dark Night

The journey through the liminal veil inevitably involves confronting what is often termed the “dark night of the soul.” This is not a literal darkness, but a profound spiritual disorientation, a feeling of abandonment by the ancestors or by one’s own inner sense of meaning. It is a period of intense purification, where old attachments, beliefs, and identities are stripped away, often leaving the individual feeling lost and vulnerable.

I recall in 2019, my own experience of spending three weeks on Mother Sea’s shoreline at midnight, where a profound silence enveloped everything. The vast stretch of sand was devoid of any human presence, leaving me alone with the majestic Ocean. In that serene solitude, fear dissipated from my mind, replaced by a deep sense of surrender and a thrilling anticipation of the unknown. The moonlight danced on the waves, casting shimmering silver paths across the water, while the gentle whispers of the sea echoed in my ears, inviting me to explore the depths of both the ocean and my own spirit.

Both Afrikan and Asian traditions offer pathways through this challenging phase. In Afrikan spiritual traditions, periods of spiritual crisis are often seen as necessary initiations, overseen by elders or spiritual guides who help the individual navigate the intense emotions and insights that arise. The experience is understood as crucible, forging a stronger, more authentic spiritual self. In Christian mysticism, the “dark night” described by St. John of the Cross is a necessary stage of purification, leading to a deeper union with the divine. Similarly, Buddhist traditions speak of confronting “mara,” the demon of illusion and temptation, during deep meditation, symbolising the internal battles one must win to progress on the spiritual path.

In this vein, I unveil darkness not as a symbol of negativity—as European traditions have long portrayed—but as a sacred, generative force deeply embedded in Afrikan cosmology. The colonial demonisation of darkness and the night lacks theological and metaphysical justification. As Gillian Bediako argues, Afrikan theology must reclaim its primal religious thought, which recognises the sacredness of the unseen and the nocturnal (Bediako, 2010). The Euro-Christian association of light with goodness and darkness with evil is not only culturally biased but cosmologically flawed. In Afrikan metaphysics, darkness is the womb of creation—the primordial space from which all life emerges (Attoe, 2023; Onwuatuegwu & Obianika, 2022).

Indeed, the Universe itself is cloaked in peach-dark vastness, and the hardest known substance—carbon—is black. This is no coincidence. Carbon forms the basis of melanin, which Afrikan spiritual traditions often associate with divine intelligence and ancestral resonance (Matthews, 2025). Among many Afrikan societies, darkness is not feared but revered. Kings and chiefs enter darkened chambers to communicate with invisible entities, ancestors, and divine forces (Kyalo, 2013). The night is a veil through which spiritual transformation occurs. It is in these sacred, dark spaces that inventors, seers, and visionaries hatch their golden eggs.

Light, by contrast, is a catalytic eruption, an energetic flare that only exists through interaction. It is not primary. In Afrikan cosmology, light is a revelation, but darkness is the source (Kanu, 2012). To reclaim our metaphysical sovereignty, we must reorient our epistemologies: darkness is not absence—it is presence, potential, and power.

So, the key is to meet this spiritual fear not with resistance, but with a courageous embrace. To recognise that this apparent void is, in fact, a pregnant emptiness, a space where something new is waiting to be born. It requires immense trust in the process, a willingness to be vulnerable, and a commitment to maintaining presence even when the ground beneath feels uncertain.

Reflective Prompt: Have you experienced a “dark night of the soul” or a similar period of profound spiritual uncertainty? How did you navigate this phase? What lessons did you glean from this challenging passage, and how did it ultimately contribute to your growth?

Cultivating Presence and Humility in the Face of Mystery

Ultimately, the spiritual pathway through the liminal veil is paved with presence and humility. Presence means being fully where you are, with whatever is arising, without judgment or the need to change it. Humility is the recognition that we are not the ultimate source of wisdom or control, but participants in a reality far vaster and more mysterious than we can comprehend.

This is not a passive resignation, but an active engagement with the present moment. It is the practice of returning to breath when the mind wanders, of observing thoughts without becoming them, of listening deeply to the world around and within.

Afrikan spiritual practices often emphasise a deep reverence for elders, ancestors, and the natural world, reflecting a humble acknowledgement of the wisdom and power that precedes and surrounds the individual. The Ubuntu philosophy, emphasising interconnectedness and shared humanity – “I am because we are” – fosters a communal humility that recognises the limitations of the individual self. {explain using Higgs Bason}

Asian contemplative traditions, through practices like mindfulness and meditation, cultivate an acute awareness of the impermanent and interdependent nature of all things. This realisation naturally leads to a sense of humility and compassion, as one recognises the shared struggle and interconnectedness of all beings.

Embracing the unknown is not about seeking answers, but about deepening our capacity to live with questions. It is about finding spiritual richness not in certainty, but in the ever-present mystery that surrounds and permeates our existence. Echoing the sentiment of the timeless lyrics, “there are more questions than answers,” we find ourselves at a crossroads where passivity is no option. Yet, our journey does not hinge solely on the restless curiosity of the mind; instead, we must cultivate a deeper awareness that arises from within. This profound inner consciousness forms the essence of our existence, while the mind, often buzzing with thoughts, serves as a backdoor, a distracting passage that can lead us astray if we’re not careful. Embracing this understanding invites us to explore the depths of our being, seeking clarity amidst the chaos of endless inquiries.

Conclusion: The Ongoing Dance with the Unknown

The liminal veil is not merely a destination to be reached, but rather an ever-present realm of existence that invites us to fully inhabit its depths. Our spiritual journey unfolds not as a straightforward march toward a concrete truth, but as a dynamic, flowing dance with the vast unknown. By nurturing qualities such as presence, humility, and a heartfelt openness to transformation, we can gracefully navigate the thresholds of life, enriched by the wisdom that emerges from the journey itself.

When we confront the fear of the unknown with a sense of reverence, it transforms into a rich invitation for deeper self-exploration and a more profound communion with the universe around us. Shadows that once loomed ominously can become wise guides, illuminating our path; silence can evolve into a wellspring of meaningful communication, offering insights that words often fail to capture. The mysteries that envelop us, once daunting, can emerge as our most loyal companions as we traverse this beautifully intricate journey.

Reflective Prompt: As you conclude this exploration, what is one commitment you can make to consciously engage with the liminal spaces in your life? How will you practice presence and humility as you embrace the unfolding mystery?

References

Attoe, Aribiah David (2023). African Metaphysical Thought: What We Mean and Why It Is Important. In The Question of Life’s Meaning: An African Perspective (pp. 23-34). Cham: Springer Nature Switzerland.

Bediako, G. M. (2010). Primal Religious Thought and Practice. In S. K. Patro (Ed.), A Guide to Religious Thought and Practices (pp. 19–40). SPCK.

Mutwa, Vusamazulu Credo. (1996). Indaba, My Children: African Tribal History, Legends, Customs and Religious Beliefs. Edinburgh: Payback Press. Originally published1964.

Kanu, I. A. (2012). The Dimensions of Afrikan Cosmology. Filosofia Theoretica, 2(2), 1–15.

Kyalo, P. (2013). Initiation Rites and Rituals in Afrikan Cosmology. International Journal of Philosophy and Theology, 1(1): 45–60.

Matthews, P. S. (2025). Amma’s Alchemy: The Metaphysical Essence of Carbon, Melanin, Dark Matter, and Dark Energy. SHOCKMetaphysics. https://shockmetaphysics.gumroad.com/l/ammasalchemy

Onwuatuegwu, I. N., & Obianika, P. C. (2022). The Rootedness of Afrikan Metaphysics in Afrikan Philosophy. International Journal of Contemporary Research in Multidisciplinary, 1(1): 5–8.

Tao Te Ching (Trans. D. C. Lau, 1963). New York: Penguin Books.

Wiredu, K. (1996). Cultural Universals and Particulars: An Afrikan Perspective. Bloomington: Indiana University Press.

Gadamer, Hans-Georg. (2004). Truth and Method. Continuum.

Heidegger, Martin. (1962). Being and Time. Trans. John Macquarrie and Edward Robinson. Harper & Row.

Husserl, Edmund. (2012). Ideas: General Introduction to Pure Phenomenology. Trans. W.R. Boyce Gibson. Routledge.

Ricoeur, Paul. (1967). The Symbolism of Evil. Beacon Press.

Mall, Ram Adhar. (2000). Intercultural Philosophy. Rowman & Littlefield,

Gyekye, Kwame. (1996). African Cultural Values: An Introduction. Sankofa Publishing,

Fatherland Gazette. (2023, June 14). The Xhosa initiation ritual: Ulwaluko – A journey into Xhosa manhood. Retrieved from Fatherland Gazette: https://fatherlandgazette.com/the-xhosa-initiation-ritual-ulwaluko-a-journey-into-xhosa-manhood/

Gokhale, P. P. (2021). Buddhist approaches to impermanence: Phenomenal and naumenal. Religions, 12(12): 1081.

Henda, N. D. (2021). The rites of passage of AmaXhosa revisited. Academia Letters. https://doi.org/10.20935/AL3860

African Mythology Worldwide. (2025, February 14). Beyond the veil: The connection between African myths and afterlife rituals. Retrieved from African Mythology Worldwide: https://african.mythologyworldwide.com/beyond-the-veil-the-connection-between-african-myths-and-afterlife-rituals/

Kyalo, P. (2013). Initiation rites and rituals in African cosmology. International Journal of Philosophy and Theology, 1(1): 45–58.

Oh, J. S. (2017). A departure for returning to sabha: A study of kōan practice of silence. International Journal of Dharma Studies, 5(12). https://doi.org/10.1186/s40613-017-0059-7

Sofo Archon. (2025). Zen Buddhist kōans: Exposing the paradox of reality. Retrieved from Sofo Archon: https://sofoarchon.com/zen-buddhist-koans-exposing-the-paradox-of-reality/

Turner, V. (1969). The ritual process: Structure and anti-structure. Aldine Publishing.

Austin Tommy. (2025, July 13). Experiencing rites of passage in West African traditional religion. Retrieved from Austin Tommy: https://www.austintommy.com.ng/2025/07/13/experiencing-rites-of-passage-in-west-african-traditional-religion/

King, B. (2012). We pray at the church in the day and visit the sangomas at night: Health discourses and traditional medicine in rural South Africa. Annals of the Association of American Geographers, 102(5): 1173–1181.

Mojosiedlak, M. (2025). Ancient wisdom, modern meaning: African initiation rites explained. Retrieved from Mojosiedlak: https://mojosiedlak.com/african-initiation-rites/

Ojo, M., & Ayodele, A. (2014). The application of Victor Turner’s liminality and symbology to the installation of obas among the Yoruba people of South Western Nigeria. Crawford University.

Rankou-Radebe, M. L. (2021). Symbolism in sangoma cloth: A South African printmaking journey from the liminal to the liminoid (Master’s thesis, Vaal University of Technology). Retrieved from VUT Digital Repository: https://digiresearch.vut.ac.za

Rigpa Wiki. (n.d.). Charnel ground. Retrieved from Rigpa Wiki: https://www.rigpawiki.org/index.php?title=Charnel_ground

Turner, V. (1969). The ritual process: Structure and anti-structure. Aldine Publishing.

Wikipedia. (2025). Charnel ground. Retrieved from Wikipedia: https://en.wikipedia.org/wiki/Charnel_ground

Adjaye, J. K. (2001). The performativity of Akan libations: An ethnopoetic construction of reality. Ghana Studies, 4, 107–138.

Kushner, K. P. (2017). Zen and behavioral health: A review of the evidence. In A. Masuda & W. T. O'Donohue (Eds.), Handbook of Zen, mindfulness, and behavioral health (pp. 153–168). Springer. https://doi.org/10.1007/978-3-319-54595-0_14

Van der Geest, S. (2001). Funerals for the living: Conversations with elderly people in Ghana. African Studies Review, 43(3): 103–129.

Khong, B. S. L. (2021). Revisiting and re-envisioning mindfulness: Buddhist and contemporary perspectives. The Humanistic Psychologist, 49(1): 3–18.

Mgaya, E. S. (2023). The Meaning, Spiritual Foundation, and Mythology of African Sacred Landscapes: The Case of Sacred Forests among the Bena of Njombe, Tanzania. Journal of Religion in Africa, 53(3-4): 289-316.

Study of Symbols. (2025). The symbolism of trees in African mythology: Exploring nature’s sacred role. Retrieved from the Study of Symbols: https://studyofsymbols.com/the-symbolism-of-trees-in-african-mythology/

Wang, C. (2025). Beyond mindfulness: How Buddhist meditation transforms consciousness through distinct psychological pathways. Frontiers in Psychology, 16, Article 1649564.