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Before sunrise, members of a Muslim family rise in Malaysia, perform their purifying ablutions, spread their prayer rugs facing Mecca, and begin their pros- trations and prayers to Allah. The monks of a Japanese Zen Buddhist monastery sit cross-legged and upright in utter silence, which is broken occasionally by the noise of the kyosaku bat falling on their shoulders. On a mountain in Mexico, men, women, and children who have been dancing without food or water for days greet an eagle flying overhead with a burst of whistling from the small wooden flutes they wear around their necks.
In Jerusalem, Jews tuck scraps of paper containing their personal prayers between the stones of the ancient Western Wall, which once supported their sacred Temple, while above that wall only Muslims are allowed to enter the Dome of the Rock to pray. These and countless other moments in the lives of people around the world are threads of the tapestry we call religion.
Attempts to connect with or comprehend this greater reality have taken many forms. Many of them are organized institutions, such as Buddhism or Christianity. These institutions are complexes of such elements as leaders, beliefs, rituals, symbols, myths, scriptures, ethics, spiritual practices, cultural components, historical traditions, and management structures. Each of these labels is an abstraction that is used in the attempt to bring some kind of order to the study of religious patterns that are in fact complex, diverse, ever-changing, and overlapping.
Professor Willard G. Oxtoby — , founding director of the Centre for Religious Studies at the University of Toronto, observed that when Western Christian scholars began studying other religions, they applied assumptions based on the Christian model. Jewish women praying at the Western Wall. Many scraps of paper with personal prayers are tucked into the cracks between the ancient stones.
