As a movement that unapologetically draws its thought from the life experiences of black women, womanism is inextricably linked to embodiment. I use the word embodiment as a concept that resists the duality of body, soul and spirit and instead adopts a fully holistic view of a person, sees the body in its totality as significant and inextricably linked to the theological enterprise, fortified by God's creation, the incarnation and the commitment to live out faith practically in the world. Womanism recognises how racism and sexism excluded black women from theological discourse and the academy, and therefore uses what black women recorded through the centuries in multiple forms, including literary sources. Hence, I will use reflexive analysis to explore womanist thought from several angles. First will be its historical roots as it arose as a corrective of black theology's sexism and feminism's racism. As this is a theological text, I will then focus on womanist theology and its radical validation of embodiment and experience as theological and epistemological sources alongside the other traditional ones: scripture, tradition, and reason. This affirmation of other sources of knowing is not only deliberately revolutionary; it also has socio-political and practical implications, as it resists Eurocentric, hierarchical and hegemonic epistemologies that prioritise reason more than the others. Inseparably connected to embodied spirituality is the Spirit of God whom I will weave throughout the chapter through reflexivity and my experiences as a fully embodied human being, woman and mother. I aim for this chapter to be a tapestry that elucidates the what, how, and why of womanism, including its critiques and evolvement.