(Roughly) Daily

A special Sunday edition: an excerpt from Kwame Anthony Appiah‘s Captive Gods…

Much of my life has been spent in and around religious traditions. I have feasted at Eid al-Fitr with my Muslim cousins, celebrated Seders at home with my in-laws, recited a Sanskrit mantra as I meditated alone, and attended a nuptial Mass conducted by a cardinal. In my childhood, I sang in an Anglican school choir in England, went to Sunday school back home in Ghana in an interdenominational church (dressed in my Sabbath finery), and murmured “Now I Lay Me Down to Sleep” in prayer each night before I retired. My weekly recitation of the Nicene Creed was quite sincere, even if I always had difficulty understanding how Christ could be of “one substance with the Father”; the words had some extra-semantic resonance. Like millions of people, I have experienced the inward peace that comes from meditation — the sense of oneness with everything that is spoken of in contemplative traditions from around the world; but I have felt that sense of communion, too, at the end of a long season of training, rowing with my fellow oarsmen in perfect concord on the Thames near Henley, when my body was working as hard as it ever has. Then, as in the daily meditations of my teenage years, I felt with the Blessed Julian of Norwich, who lived six centuries ago, that “all will be well and all will be well, and all manner of things will be well.” As a child, I gained security from a gold cross that hung on a chain around my neck, which had been blessed by a spirit that spoke through the mediumship of a modest Scottish postman, who also reassured me by transmitting benevolent messages from my long-dead English grandfather.

And because much of my childhood was spent in Kumasi, in Ghana’s Ashanti region, I followed my father in pouring libations to our ancestors, who were once as real to me as the God whose presence I felt when I prayed. We would offer spirituous beverage, in particular, to the founder of my father’s lineage, the warrior Akroma-Ampim. Nana Akroma-Ampim, begye nsa nom: Akroma-Ampim, our elder, come take this alcohol to drink. We would honor, too, our formidable greatgrandmother Takyiwah, or her brother Yao Antony, for whom, like Akroma-Ampim, I was named. Mind you, my father was an elder in his Methodist church and considered himself a good Christian; but as a proud Asante man, he also shared the “traditional” beliefs of the world where he grew up. If he dreamed, it meant that his sunsum — a spirit of consciousness — was traveling the realm; when he died, he believed, something would leave his body and join the ancestors, to be given offerings on occasion. He joined in practices related to Nyame, the sky god, as well as to Asase Yaa, the earth goddess, and to other spirits of divers kinds. There were ritual practices and prayers, and professional priests and shrines of varying degrees of authority and various scopes of jurisdiction. (When he visited friends in, say, Sierra Leone, he expected that, just as the people were different there, so the gods would be: alternative technologies of the divine.)

Via the ever-illuminating Alan Jacobs.

[Image above: source]

* Pope Francis (echoing Ramakrishna: “All religions are true. God can be reached by different religions. Many rivers flow by many ways but they fall into the sea. They all are one.”)

###

As we embrace understanding, we might recall that it was on this date in 1970 that Apple Records released George Harrison’s “My Sweet Lord.” Inspired by the Hindu god Krishna and the Christian hymn “Oh Happy Day,” it is a call to abandon religious sectarianism (using devices like the blending of the Hebrew word hallelujah with chants of “Hare Krishna” and Vedic prayer).

Harrison’s first release as a solo artist, it topped charts worldwide; it was the biggest-selling single of 1971 in the UK. In America and Britain, the song was the first number-one single by an ex-Beatle.