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Scott W. Downs Professor Suzanne Jacobs Humanities 2300 Section #5 December 11, 2013 The beauty of having begun an investigation of several faiths is in observing their similarities. Meeting a few of their respective followers and growing in understanding of their cultural background allows for improved relationships. It has been my good fortune to participate in numerous religious discussions with those of a variety of faiths. On each occasion the exchange of ideas has broadened my respect and understanding of similarities. Being afforded the opportunity to worship with those of the Hindu, Jewish and Islamic faiths this semester has been a treasure I will not soon forget. Each of the places of worship possessed uniqueness while at the same time bearing similarities. The Khadeeja Mosque provided a wash basin to cleanse feet prior to entering the mihrab space. This outward expression of cleanliness was in harmony with the precept that all who wish to share in the presence of Allah should be inwardly cleansed as well. As the soles of our shoes are dirty, so we should remove them prior to addressing a perfectly clean Being. Similarly, the Hindi Temple required we remove our shoes to leave a measure of our spiritual impurity outside of the Temple that we might, in a more pure fashion, engage with a deity such as Ganesh and any of the other murti more pure. Finally, at the Kol Ami synagogue we were required to place yarmulkes upon our heads to show respect for God. Only now am I recognizing the parallel practice of adorning, or removing, certain specific accoutrements to provide an outward expression of the inward reverence.

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The layouts of the worship spaces had consistent patterns, as well as distinct differences from the other faiths. Inside of the mihrab space of the Islamic service, I was surprised to find such an expansive area, thousands of vacant square feet for the faithful to quietly sit upon! Unlike the western religions I am familiar with, we were invited to sit upon the floor and direct ourselves towards the Kabah, eastward. Each worshipper sat or knelt offering silent prayer towards Mecca, with the imam placed at the front-center of the meetinghouse. In consistent eastern religious fashion, at the Sri Ganesh Temple we were invited to place ourselves upon the floor adjacent to fellow worshippers who had come to appeal to, or thank, the Gods for their various needs and blessings. Our orientation was directed towards Ganesh unless the Priest was conducting another ritual with the murti of a different deity. The Jewish faith provided traditional western pews yet all rows were also directed towards the raised pulpit which was in front of the Ark of the Covenant. It can be deduced that we were facing that direction so as to be pointing our thoughts towards the Torah, the commandments we need to recommit to observing. While not something I am prepared to expound upon extensively, I observed that the eastern faiths structures appeared to have more curvature in their architecture. This was reflected inside of the edifices as well as outside. However, I should allow for the spherical corridor which allowed one to walk about the exterior of the inner-sanctum of the Jewish synagogue and access all rooms or services. In comparing the arrangement of sacred emblems I realized that within each central worship location there were insignias to remind and direct thoughts towards communion with God, Brahman or Allah. In the Kol Ami synagogue there was a beautiful, large menorah not far from where the Rabbi spoke. On the floor of the mihrab inside of the Khadeeja Mosque there were emblems of turrets inside of rectangular sections of the

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carpet, all pointing towards the Kabah. On the right of the main worship space inside of the Sri Ganesh Temple there were nine astrological murti which served to connect the association of an endless soul, an atman, and the all-powerful God, Brahman. Each of these reminders likely served the worshippers well, allowing them prompts to regain focus if their thoughts drift. In each case these sacred emblems served a functional purpose beyond reminders. In each of these three services there was musical interaction with God. When adoring Allah we were able to join in chorus for the rakas. Most of the Hindi service was conducted by the Priest singing. Similar to Hindu, it seemed as though about half of the Jewish service was a melodic prayer to God. Both the clerics and followers participated at appointed times. Such glorious praises offered by vocally gifted leaders and harmonious congregations. While this interaction was musical, both the Jewish and Hindu faith allowed for physical interaction with God. For the Jews it was by making respectful contact with the Torah as the Rabbi walked about. For the Hindis the Priest also moved among the congregation offering a solution of some sort for tasting and placing in the hair. The Muslims had notable involvement by individually repeating the rakas with the Imam. In harmony with I have learned to be the purpose of Ganesh, worshippers were able to directly implore the God for specific, personal purposes. At the conclusion of the Jewish service, a similar exercise was performed by the Rabbi inviting prayers on behalf of loved ones. Lastly, the Imam at the Khadeeja Mosque invited members of the congregation for particular needs near the conclusion of the service. There appeared to be symmetry in this pattern of vicarious communication to God through the leader of the congregation. Every one of the faiths was so profoundly gracious it was impressive. Upon arrival in each case we received gracious welcomes and instructions to feel involved. The Hindu

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congregation invited us to move about and interact with the murti. Following their service the Priest allocated time to respond to inquiries based upon our unfamiliarity with the procedures. At the Kol Ami service we were handed yarmulkes as well as copies of the Torah and Siddur that we might more easily follow the sermon. Once seated, the Rabbi encouraged her congregation to mingle among visitors to assist with keeping pace with the lecture. This was immediately done and I surely benefited from the explanation of which direction the text would flow. At the Islamic sermon I was invited to recite the rakas next to a frequent worshipper. These experiences were so humbling, so moving. Being a visitor to any faith one feels an intruder and in each of these three scenarios I was embraced as one of their own. All of these experiences lead me back to considering those I have known and had the honor of forging lengthy friendships with, and their religious practices. Firstly, our Pakistani and Afghani neighbors who practiced Islam. The Ayubis lived across the hall from our condominium. We shared many a meal together and several parties. Habib taught me to use the expression Id Mubarak as a Happy New Year exclamation. While I mayve used it improperly, he was patient with my attempts to learn more about his culture. On one occasion I made mention of admiration for a child-sized chair which had a sporting theme. At that point I was unaware of placing Habib in a place of religious conflict. Not but two days later he brought home an identical chair as a gift to me. Only later did I learn that in my expression of admiration I was placing him in a position of causing another man to covet, so he wished to remove this sin from me, and thus acquired another similar and gave it to me. Another person I developed a relationship with my office-mate Chandra. Chandra is Hindi and when I learned that chandra means the cycle of the moons I thought of how

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appropriate a name this is for such a beautiful and sweet woman. This woman embodies what I believed Hindu to be, a passive religion that is accepting of others and quietly practiced by kind people. As I have learned of Brahman, the Vedas, the Upanishads and about an Atman, my thoughts gravitate back to this wonderful person who I labored with for ten years. It was not uncommon for Chandra to inquire about my weekend religious activities and for this to result in a respectful discussion about the common goal of charity and how it ought to surpass all religious boundaries. She is a dear woman who is constantly demonstrating acts of kindness which welcome good karma to her and her family. In conclusion, I would assert that each of the faithful religious people I have been privileged to know represented their respective religions well. They were open to sharing their beliefs and ideas and welcoming discussions with others about a different perspective. Each of these faiths has the same goal, to live a live worthy of salvation or moksha and earn the right to increased happiness in the next life. The services had similar lecture patterns, wardrobe requirements to properly commune with Deity, layouts that had internal similarities and gorgeous music. All of the experiences were gracious and will prove invaluable for me in my future.