Professional Documents
Culture Documents
Introduction To World Religions and Belief Systems: Pre-Test
Introduction To World Religions and Belief Systems: Pre-Test
Department of Education
REGION IV-A
SCHOOLS DIVISION OFFICE OF CAVITE PROVINCE
GENERAL MARIANO ALVAREZ TECHNICAL HIGH SCHOOL
PRE-TEST
Directions: Match the items being asked. Write the letter of the correct answer in your answer sheet.
A. abandonment D. balance
B. nature E. noncompetition
C. Old Master F. conformity
Key to Correction:
1. A 2. B 3. C 4. D 5. E
Worship
Ritual or liturgical expressions are important to the Daoist religion. These include ritual initiation meant for purification and renewal in the life-cycle
and development of the human person. Daoist priests are licensed to perform rituals of specific traditions. One form of ritual is exorcism, performed
in cases of sickness with the goal of gaining victory over the evil spirits. Other rituals are performed in the form of festivals, especially New Year. In
these rituals, incense is a central aspect, together with the sacrificial offering of sacred writings such as paper charms which contain the prayers of
individuals, bearing their names and the intentions which are burned as part of the ritual. Those who will perform such rituals are encouraged to
prepare for them by fasting and by having a spirit of forgiveness and reconciliation.
Meditative Practices
Humility and non-competition are among the most important virtues in Daoism. These virtues, together with naturalness and naturalism, as well as
non-aggression and passive rule, manifest the fundamental virtue of wu wei. The physical appearance of the Daoist sage exemplifies the virtue of
humility, for on the outside the sage may dress shabbily but his mind is full of wisdom and his heart, full of compassion. The sage also manifests the
virtue of non-competition by not competing but emerging victorious nonetheless. The sage has achieved oneness with the Dao by understanding its
simplicity; his mind is undistracted that is why he is able to discover the simplicity in the Dao. In this regard, he is likened to a cat, which has much
in common with the sage. Like the cat which does not deviate from its own nature and being fully aware of the situation at hand, it always lands on
its feet no matter what. (Brodd World Religions: A Voyage of Discovery).
Moral Practices
Physical and spiritual techniques are just as important as ethical or moral techniques or practices. Daoists put emphasis on ethical behavior by
incorporating it into their practices. They value the need for a moral life, of good works as well as of ritual atonement for misbehavior (Ching 1993).
Daoism values the virtues of naturalness, behaving as nature dictates, not as caused by social pressure or personal pride; and naturalism, which entails
resisting temptation to meddle with nature. Daoists tend not to initiate action; instead they wait for events to make action necessary, avoiding letting
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their own desires and compulsions push them into doing things. Generally, Daoism, just like other religions, disapprove of killing, stealing, lying, and
promiscuity. It promotes philanthropic, selfless, and humane behavior. Good behavior is seen as an essential part not only of self-improvement but
the world as a whole.
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When something is whole, it is fixed and imperfect, but when it is split into halves, it disturbs the balance of completeness, thus initiating change.
The theory that opposite sides always transform into each other serves as the philosophical foundation of Laozi’s methodology. There are about 70
concepts of things in pair which are listed in Laozi, and some of them are: good and evil, long and short, bright and dark, full and empty, lead and
follow, strong and weak, beauty and ugliness, difficult and easy, favor and disgrace, superior and inferior, glory and humility, masculine and
feminine, increase and decrease, offensive and defensive, and being and nonbeing, among others.
The yin and yang symbolize the integration of the polarities mentioned by Laozi. He stressed the need for balance and harmony, which is achieved
only when one is fully grounded in the Dao. Here we can deduce that masculinity refers to all forms of behaviors that are forceful and aggressive
while femininity represents all gentle, nurturing, and flexible attributes. The goal is to embody both these polarities in a balanced and harmonious
manner (Hodge 2002).
Qi/Chi
The qi refers to the natural energy or life force that sustains living beings. Qi literally means “air’ or “vapor.” It is the fundamental substance of
nature and living beings, as well as life force. It refers to matter, which is continuous, energetic, and dynamic. It is sometimes translated as “material
force” or “vital force.” It is considered as the foundation of body and life. Daoists believe that everything is made up of qi and will eventually return
to qi. Because of this, people should not be afraid of death, for life and death are but phases of the circulation of qi (Sharma 1993). Zhuangzi
articulated the concept of qi with the story of his wife’s death, which narrates that when Huizi went to Zhuangzi to console him for the death of his
wife, he found Zhuangzi drumming upon an inverted bowl on his knees and singing a song. Zhuangzi explained that while it is true that he was
saddened by his wife’s death, he was also aware that the qi is still there, it just evolved into another form, which is death (Zhuangzi Chaptr 18).
While some believe that qi is a separate force from the physical world, some think that it comes from physical matter, while others believe that matter
arises from qi. Daoists believe that the balance of qi is the key to a healthy life and longevity. Qi is considered as the basic component of everything
that exists, which gives form to life and makes things happen. It is considered as the root of the human body, the basis of human health. Every person
has a normal or healthy amount of qi, and health is achieved when there is balance and harmony in its flow (Kohn 2003).
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Rubric for Activity 1: Reflection Paper
CRITERIA DESCRIPTION POINTS POINTS
OBTAINED
Reflective Able to look for an item or items that seem important but are actually not and was 10
Thinking able to relate it to Daoism’s philosophy and beliefs
Content Analysis The reflection is an in-depth analysis of Daoism’s philosophy and beliefs 5
Making The reflection articulates connection between item or items that seem important but 5
Connections are actually not and was able to connect it to Daoism’s philosophy and beliefs
Total:20
Activity 2– Essay
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Rubric for Activity 2: Essay
CRITERIA DESCRIPTION POINTS POINTS
OBTAINED
Content The content was well- thought of; guide questions were thoroughly answered. 7
Organization The paper was well-written with ideas easily conveyed to readers. 7
Total:20
REFLECTION:
In the space provided, write your personal insights about the lesson using the prompts below.
I understand that ______________________________________________________________________________________________________
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I realize that ___________________________________________________________________________________________________________
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ASSESSMENT:
Directions: Read the following sentences carefully. Write the letter of the correct answer in your answer sheet.
1. What do you call a philosophy which emphasizes humanity’s relationship with nature?
A. Buddhism B. Confucianism C. Shintoism D. Daoism
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2. What do you call the origin of al beings whose essence is nothing?
A. Yin Hsi B. Zuangzi C. Dao D. Chi
3. What do you call a period known for the constant struggle for power, wealth, and prestige?
A. Qin B. Zhou C. Qi D. Ming
4. What do you call virtue or proper adherence to Dao?
A. De B. Wu-wei C. Yin Yang D. Qi
5. What is considered as the highest form of virtue in Daoism?
A. Zuangzi B. Yu-wei C. Chi D. Wu-wei
Key to Correction:
1. D 2. C 3. B 4. A 5. D
PRE-TEST
Directions: Choose the correct terms inside the box to complete the paragraph. Write the letter of the correct answer in your answer sheet.
A. stories D. animism
B. Japan E. ancestors
C. spirits F. agricultural
G. rituals
Key to Correction:
1. B 2. D 3. F 4. C 5. G 6. A
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The development of Shintoism in Japan has a long history. During the prehistoric period in Japan, animism was evident in the agricultural affairs of
the people. Agricultural rites were celebrated seasonally and all communal religious activities were focused on objects or places believed to be
inhabited by kami or spirits. Later on, adherents formulated rituals and stories for them to make sense of their universe, such as creation stories
regarding Japan and its natural elements, thereby creating their own sense of cultural and spiritual worlds. One such story is the “Story of Creation,”
which narrates that in the beginning there were two kami, Izanagi-no-Mikoto (male) and Izanamino-Mikoto (female). It was said that after Izanagi’s
creative work on earth, he went up to heaven while Izanami was left permanently on earth as the queen of the lower world. According to the myth,
Amaterasu-o-mi-kami, the goddess of the sun, came out of Izanagi’s left eye while Tsukiyomi-no-Mikoto came out of his right eye, and Susa-no-
Wo-no-Mikoto came from his nostrils.
Amaterasu-Omikami, who is believed to have come from the left eye of the sky god Izanagi, is considered the sun goddess and the ancestor
of the Japanese imperial family, with Emperor Jimmu Tenno, Amaterasu’s great grandson, as the first emperor of Japan. Amaterasu exhibited great
virtue and ruled over Takama-ga-Hara while Susa-no-Wo-no-Mikoto performed evil deeds and was later driven out and went down to Izumo, where
he subdued the rebels and gained possession of the sword, which he presented to Amaterasu, the Great Deity. He had a child named Okuni-Nushi-no-
Mikoto, who succeeded him as the ruler of Izumo and, with the help of SukunaHikona-no-Kami, ordered the cultivation of the land, suppressed the
rebels and taught the knowledge of medicine, making him popular in the land.
After the prehistoric period, the kami living in some places were gradually associated with local ruling clans, also known as uji, thus taking
the name ujigami. A clan from the Yamato region claimed that they have descended from Amaterasu, and that family was then recognized as the
imperial household of Japan and cornerstone of Japanese nationhood. From then on, indigenous festivals and ceremonies became inseparable from
government affairs especially with the emergence of the unified nation-state. These festivities became known as matsurigoto (affairs of religious
festivals) but retained its meaning to refer to “government” today.
The term “Shinto” came from “Shentao/Shendao”, shen means divine beings or kami and dao means “the way,” hence Shintoism means
“the way of the kami.” The term first appeared in the Nihongi and Kojiki (or probably much earlier). It was used in order to help distinguish kami-
no-michi (the Japanese Way of the Gods), from Butsudo (Buddha-Tao). This took place during the 6th century, with the introduction of Buddhism. It
was a period when there was a coexistence of the interests in foreign bodhisattva with the indigenous family of kami. In fact, kami was seen as
transformations of Buddha manifested in Japan to save all sentient beings (this signifies the fusion of Buddhism and Shinto). Shinto persisted even
when Buddhism and Confucianism were introduced, spread, and became a major religion/philosophy in Japan. During the reign of Prince Shotoku
(574-622), Buddhism was promoted in Japan, but it never saw a total conversion of the Japanese people from Shintoism to Buddhism, instead
Buddhism was gradually absorbed and mixed with local folk religions, mainly Shintoism. The fusion can be seen, for example, in certain Shinto gods
being regarded as protectors of Buddha. Another manifestation was the formation of temples next to shrines, called temple shrines or jingo-ji. During
the Meiji Restoration, Shintoism was organized and became completely separated with Buddhism, which was banned and reorganized. It was then
when Shintoism became the official state religion. It was during this period when the Japanese people were compelled to participate in Shinto
ceremonies as a manifestation of patriotism. It was only abolished as a state religion after the defeat of Japan in 1945, but followers of this religion
continued to increase, with the total number of its adherents amounting to 80 million (Brown 1994).
Symbol
The Torii Gate is the most common symbol for Shintoism. It is a sacred gateway supposed to represent a gate upon which a cock crew on the
occasion when Amaterasu emerged from the rock cave and relighted the world. It marks the entrance to a sacred space which is the Shinto shrine. It
represents the transition between the world of humans and the world of the gods and goddesses. It is believed to help prepare the visitor for their
interaction with the spirits by signifying the sacredness of the location. It is traditionally made of wood or stone, but now most toriis are made of
concrete and steel.
Kojiki
As one of the most important texts on Shintoism, Kojiki is composed of three books: the first is the age of kami, which narrates the mythology, while
the second and third books discuss the imperial lineage, narrating the events concerning the imperial family up to the death of the thirty-third ruler,
Empress Suiko. The third book is concerned mainly with revolts and love stories of successive rulers intertwined in a song-story format. After
providing rich information about what transpired up to the reign of Emperor Kenzo, genealogy of each imperial family was discussed. The
establishment of the three orders are reflected in the three books: the establishment of the order of the universe, the establishment of the order of
humanity, and the establishment of the order of history. Even though it was written at the onset of the spread of Buddhism in Japan and despite the
fact that Emperor Genmei, to whom the Kojiki was presented, was a Buddhist, there was no mention of Buddhism in the Kojiki. It just goes to show
that Kojiki is based on the eternal and cyclical world of mythology.
Nihon shoki/Nihongi
Meanwhile, the Nihon shoki or Nihongi records the descent of the Yamato rulers of Japan from the gods. It represents a combination of a political
purpose with folklores and myths. It is believed to have been completed around 720 C.E. and have become significant in the restructuring of Japan by
the Yamato rulers, even in the naming of the country as Nippon. It was presented to the court during the reign of Emperor Gensho and is considered
as Japan’s first official history which was completed after 39 years and compiled by Jimmu Tenno’s third son, Prince Toneri, along with numerous
bureaucrats and historians. It is composed of 30 books, the first two of which discuss the “age of the kami” while the remaining books chronicle the
events pertaining to the rulers up to the 41st emperor.
The stories in the Kojiki and Nihongi provide the Japanese people with a sense of pride, for these scriptures narrate how their rulers were descended
from the gods, and how their race was descended from the gods as well. Some would even interpret that the whole of humanity descended from the
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two deities (Izanagi and Izanami), thereby creating a sense of superiority among the Japanese people. We can also see in the creation story the
concept of dualism in Shinto, as shown by Izanagi as the sky god, and Izanami as the earth mother, as well as with Amaterasu as the benevolent child
and her brother Susa-no-Wo-no-Mikoto as performing evil acts. The political legitimacy this myth provides the ruling families of Japan as well as the
sense of pride it provides the Japanese people have made the Japanese people develop a strong sense of nationalism.
Worship and Observances
Unlike other religions, Shintoism has no weekly service; instead, people visit shrines at their own convenience. Proper performances of rites and
ceremonies are an important aspect of Shintoism. They hold most of their rituals at the shrines, which they believe are the abode of the kami or
spirits. At first, shrines were normal things that can be found in nature such as mountains, rivers, trees, rocks, etc., but later on they built shrines
dedicated to their deities. Such shrines are often wooden structures that feature the natural beauty of the surroundings, which basically expresses
Shintoism’s profound veneration of the environment (for example, woods used in shrines are often left unpainted). For Shintoists, the performance of
rituals will give them the blessings they expect from the kami.
Ritual Purification (Meditative Practices)
The Japanese observe the misogi, or ablutions (the act of washing one’s body part or part of it, usually for religious purposes) which are considered
as very ancient ceremonies performed after funeral ceremonies, when all members of the family go into the water together to cleanse themselves in a
purification bath. Today, this can be done privately with water and salt, or with water alone. Its purpose is to cleanse the body of minor
contaminations associated with the dead. Another form of purification rites is the harai or exorcism (the expulsion of an evil spirit from a person or
place), performed usually by a priest by swinging a purification wand over the people and the objects to be exorcised. Another is the imi or
abstentions (the act of restraining oneself from indulging in something), which are practices performed against impurity. After the purification rites,
they are now ready to participate in the rites of offering and dedication, wherein they offer rice, rice wine, and other foods to the deities, followed by
a presentation of music and dance. Then the most important part of the rituals comes, which is prayer to the deities of the shrines. Prayers can be in
the form of praise of the kami, request for protection, and appeal for blessings in their lives (Brown 1994).
TYPES OF WORSHIP
There are various ways by which Shintoists worship kami. They may worship at home, at Shinto shrines, and during seasonal festivals. Let us take a
look at each of these categories:
At Home (kamidana)
Shintoists often place a small altar (“kami shelf”) inside their houses and this is where they perform the the following rituals: purification; offertory;
clapping their hands to the kami (who, they believe, could see and hear what they are doing); and offering of prayers.
At Shinto Shrine
Also called ceremonial worship, this includes a visit to a Shinto shrine which detaches a worshipper from his or her ordinary environment. In this
type of worship, trees in Shinto shrines, particularly the oldest and most revered ones, have ropes tied to them to signify reverence to the presence of
kami.
Shrine visits usually take the following steps: first, one is advised to behave respectfully and calmly (there are prohibitions for the sick, wounded, or
in mourning from visiting shrines because these people are considered impure). Take the ladle at the purification fountain, rinse both hands then
transfer some water to rinse one’s mouth, then spit the water beside the fountain (one should not transfer the water directly from the ladle to the
mouth or swallow the water). Then throw a coin at the offering box upon entering the offering hall, bow deeply twice, then clap hands twice, bow
deeply again, use the gong, and pray for a while. It is believed that using the gong before praying attracts the attention of the kami.
Magical Charms and Amulets
Aside from worshipping the kami at the shrines, one of the main attractions at the shrines is the sale and distribution of charms or amulets. Shintoists
believe that these amulets provide protection and can even be a source of magic. They often carry personal amulets and their homes are guarded by
magical charms in the form of lintel placards or different talismanic symbols placed on the altars for their deities. The most common Japanese
designation for charm is mamori, which they believe provides them with protection and may include a wide range of objects. Shimpu (god ticket or
sacred ticket) is the term they use to refer to the magico-religious objects obtained at the Shinto shrines. These charms vary in sizes and shapes.
Private amulets are often small in size and worn by the person in a specially constructed charm.
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Shintoism has a concept of yao yoruzu no kami, or eight hundred myriads of kami. Some of them are tutelary deities of clans who were later elevated
to tutelary deities of their respective communities while some have no direct connection with the Shinto faith.
Concept of Pure and Impure
Shintoism, unlike other religions, does not have a clear distinction between what is right and what is wrong. However, since its most important
concept is purity, there are acts or things which are considered as evil since they cause or signify impurity. It is very important in Shintoism to
maintain physical, external, and material purity. For example, blood is regarded as impure. Shintoism strongly disapproved of the pollution of blood.
Women who menstruate are considered impure, as well as women after child-birth, and have to be isolated for a definite period of time. Even at
present, in some remote areas of Japan, the aforementioned women are prohibited from living together with their family and sharing meals with
them. They built houses where women who have their period or who have recently given birth are expected to live alone and cook their own food. In
these so-called “menstruation houses” (called Taya), visitations by men were prohibited.
In general, the practice of purification in Shintoism mainly aimed at the removal of physical or external pollution, and had nothing to do with
spiritual purification. Hence, the concept of “sin” was simply of a physical or external nature which can easily be purified with the necessary rituals.
In fact, even illnesses are seen as caused by natural powers and are listed as “sins” since they cause unpleasant feelings in other people (e.g. leprosy),
which made the kami to also dislike them. Being struck by a thunderbolt is also regarded as a sin, as well as being bitten by an insect. Having sexual
relations with one’s parent or one’s child is also regarded as a ‘sin,’ as well as having sexual relations with animals. To compensate for committing
the sins mentioned above, they are required to make offerings to the deities (Kato 1973).
Concept of Death
Death is considered as the worst form of impurity in Shintoism. When a person dies, his or her body is considered as the most impure thing. That is
why they perform ritual bathing after a funeral ceremony wherein all family members do a ritual bathing in the river. Also, it is believed that the
Shinto kami greatly dislike death, that those who have been in contact with the dead are prohibited from participating in the rites performed at the
shrines. They are considered as impure and cannot participate in the rites for 30 days after contact with a dead body; seven days after child-birth; and
five days after contact with the death of certain domestic animals; furthermore, those who paid a visit to the dead or participated in memorial services
cannot visit the Imperial Palace, and even those who miscarried after more than a four-month pregnancy cannot participate in the rite for a certain
number of days. Even the mere mention of the term “death” was taboo at the Great Shrine of Ise and the Kamo Shrine in Kyoto (Kato 1973).
Although death is considered as the ultimate manifestation of impurity, death is not to be feared of according to Shintoism; Shintoists believe that
death is but the continuation of life, and that even if one dies he or she will continue to receive the blessings of the kami. However, the dead live in
the world of darkness while the living live in the world of light. But they believe that even the dead are allowed to visit the world of the living and
this happens during Shinto festivals.
De/Virtue
The way to appease the kami or the spirits, according to Shinto, is through purification. Proper observance of rituals is necessary in order to purify
oneself and be deserving of the blessings from the deities. Living in harmony with nature, which is inhabited by the kami or spirits, is encouraged. In
line with this, Shintoists value the virtues of beauty, truth, goodness, and morality. Sincerity in everything that we do is also valued, for it implies a
pure heart. To achieve this, purity rituals often involve cleansing with water, such as rinsing the mouth, washing the hands, taking a bath, standing
under waterfalls, and it is better if these activities are performed at the shrine. Hence, cleanliness is also valued by the Shintoists for it is through
cleansing that purity can be achieved.
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were considered as kami from the Meiji Restoration, including those who died in the Satsuma Rebellion, the First Sino-Japanese War, the Boxer
Rebellion, the RussoJapanese War, World War I and II, as well as the Second Sino-Japanese War.
For the Japanese people, those who are enshrined in the Yasukuni Shrine are considered as heroes who sacrificed their lives for the
advancement of Japanese interests. For the neighboring countries, such as China and Korea, this shrine visit becomes controversial because it appears
as if the Japanese Prime Minister is honouring the memories of people who abused their own people in times of war, such as the comfort women of
China and Korea and the Philippines who were used as sex slaves of the Japanese soldiers during World War II. As mentioned earlier, the Japanese
people hardly learn about this dark side of their own history because these are not being discussed in their history textbooks and not being taught in
their classrooms.
Comparative Analysis
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Details The student was able cite evidences that the aspect of animism still persists despite 5
the fact that most Filipinos now practice Christianity
Ideas The student was able make inferences about Filipino practices with that of the 5
Japanese belief about animism
Total:20
REFLECTION:
In the space provided, write your personal insights about the lesson using the prompts below.
I understand that ______________________________________________________________________________________________________
________________________________________________________________________________________________________________________
I realize that ___________________________________________________________________________________________________________
________________________________________________________________________________________________________________________
ASSESSMENT:
Directions: Read the following sentences carefully. Write the letter of the correct answer in your answer sheet.
1. Who is considered as the sun goddess and the ancestor of the Japanese imperial family?
A. Jimmu Tenno B. Amaterasu C. Butsudo D. Takama
2. What is considered as the ultimate impurity in Shintoism?
A. suffering B. patriotism C. death D. sin
3. Which of the following records the descent of Yamamoto rulers of Japan from the gods?
A. Kamidana B. Misogi C. Kojiki D. Nihongi
4. Which of the following consists of three books that narrates the mythology and discusses the imperial lineage?
A. Kojiki B. Omikami C. Izanami D. kamikaze
5. What do you call the act of washing one’s body part or part of it, usually for religious purposes?
A. kami B. misogi C. matsurigoto D. harai
Key to Correction:
1. B 2. C 3. D 4. A 5. B
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15. What religion espouses the belief that “human beings are basically good and has no concept of original sin?”
A. Shintoism B. Confucianism C. Buddhism D. Daoism
Key to Correction:
1. D 6. B 11. A
2. D 7. B 12. C
3. A 8. C 13. D
4. B 9. A 14. B
5. A 10. D 15. A
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