DATACOM

INSTITUTEOFCOMPUTERTECHNOLOGY

INTRODUCTION TO WORLD RELIGIONS AND BELIEF

SYSTEMS
2nd semester/Quarter 3 AND 4

Second Semester AY 2020-2021

(SENIOR HIGH SCHOOL)

Inquiries and comments on this syllabus should be addressed to:

Tessie F. Besario

Teacher

Gizelle Rodero

Teacher

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 WEEK 9 – 10

I. SHINTOISM

A lot of things to be discovered, revisited and be added in the learnings of the students like you.
In spite of the learning trends in the field of education supposed to be, this module is of great help on
your part nowadays due to the pandemic that all of us are equally facing, hence, learning must go on!
As the learning continues, you will be enabled independently, process the contents of this learning
resource while you will be equipped with the knowledge on the elements of Shintoism. Be an active
learner at your own pace and time.
This module will give you an idea of the elements of Shintoism. These are as follows: 1. Brief
history 2. Core teachings 3. Beliefs and practices 4. Related issues

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.
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.
Shinto practices center on tradition and family, love of nature, physical cleanliness and festivals
and ceremonies that honor the kami. Shinto does not have a schedule of regular religious services—
followers decide when they wish to attend a shrine. Japan has over 80,000 Shinto shrines, ranging greatly
in size from tiny to elaborate and large.

Origin
Unlike many other religions, Shinto has no recognized founder. The peoples of ancient Japan had
long held animistic beliefs, worshipped divine ancestors and communicated with the spirit world via
shamans; some elements of these beliefs were incorporated into the first recognized religion practiced in
Japan, Shinto, which began during the period of the Yayoi culture (c. 300 BCE – 300 CE). For example,
certain natural phenomena and geographical features were given an attribution of divinity. Most obvious
amongst these are the sun goddess Amaterasu and the wind god Susanoo. Rivers and mountains were

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especially important, none more so than Mt. Fuji, whose name derives from the Ainu name ‘Fuchi,’ the
god of the volcano.
In Shinto, gods, spirits, supernatural forces and essences are known as kami, and governing nature
in all its forms, they are thought to inhabit places of particular natural beauty. In contrast, evil spirits or
demons (oni) are mostly invisible with some envisioned as giants with horns and three eyes. Their power
is usually only temporary, and they do not represent an inherent evil force. Ghosts are known as obake
and require certain rituals to send away before they cause harm. Some spirits of dead animals can even
possess humans, the worst being the fox, and these individuals must be exorcised by a priest.

Sacred Scriptures
The Kojiki and Nihongi are considered as sacred scriptures on Shinto, although they are not
exclusively about Shinto; they also contain extensive information on Buddhism and Confucianism. These
books, which are compilations of ancient myths and traditional teachings, are considered to have a dual
purpose: a political as well as a moral purpose. Its political purpose is to establish the supremacy of Japan
over all countries in the world by legitimizing the divine authority of the ruling families and to establish
the political supremacy of the Yamato. Its moral purpose is to explain the relationship between the kami
and human beings by establishing that the Japanese are a special people chosen by the kami, who have
many humanlike characteristics. It also emphasizes purification as both a creative and cleansing act. Death
is considered as the ultimate impurity.

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 6 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.

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 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 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.

Core teaching, Beliefs and Practices

Kami, the Shinto “gods”

- The divine principle in Shinto worship
- an honorific title for greatness and benevolence
- it can be manifestations of the sacred in nature or extraordinary people
In fact, all people have a potential kami, but not everyone is referred as such because it is an
honorific title reserved to a few entities, human or non-human (Ono 1962). The English term “god” for
kami is open to debate. It is easier to associate the word “god” with a personal being that is imbued with
sacred, power, like Hindu deities or the one God in Judaism, Christianity and Islam. A closer analysis of the
word kami, however suggests that it is closer to notions of the “power” and the “force” rather than a
personal deity. It is mostly associated with nature and thus impersonal in character (Kato 1973).
Earlier accounts of Shinto by outsiders (mainly religious scholars from Europe) viewed the religion
as polytheistic because they believe in many gods (kami in Japanese). These kami have personal names
when they are called on during worship officiated by a Shinto priest. It is, however, more accurate to say
that Shinto believes in sacredness manifested in nature, and while there are many kami, this sacred quality
is all-pervasive and encompasses each and all kami in Shinto worship (Picken 1994).

Below are their names and functions:

Names of kami Functions of kami

Ameno- minaka-nushi-no-kami Kami of the Center of Heaven
Takamimusubi-no-mikoto Kami of Birth
Kami-misubi-no-mikoto Kami of Growth Kami of Growth
Izanagi-no-mikoto and Izanami-no-mikoto (Japan) Parents of the Eight Islands and other Kami
Amaterasu-o-mikami Sun Goddess
Susano-o-no-mikoto Heaven Kami of the High Plain of Heaven
Tsukiyomi-no-mikoto Moon Goddess
Okuninushi-no-kami Kami of Izumo (a temple in Japan)
Ninigi-no-mikoto Ruler of Japan

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 Although Ameno-minaka-nushi-no-kami is the Kami of the Center of Heaven, it is actually
Amaterasu-o-mikami, the Kami of the Sun, that is revered as the highest in Shinto mythology and worship.
Amaterasu-o-mikami is the giver of all life on earth because of the sun’s life-giving rays. Likewise, the
relationship of these kami to Japan is profound and intimate. The Japanese Emperor is believed to be a
direct descendant of the kami because, according to the Kojiki, Ninigi-no-mikoto’s great grandson Jimmu
is the first emperor of Japan. From him, the succession of Japanese emperors bears direct lineage from
the kami.
Some scholars classify the various kami into some basic types for a better view of their diversity.
One such classification (Urubshurow 2009, 503-505) distinguishes four general types of kami; thus:

1) Nature Kami
- they include the kami of trees, animals, mountains
- geological entities (such as clay, stones, lightning, metals, stars, sun, moon, minerals,
and gemstones)
- food (especially agricultural foods) - forms of water (such as wells, rivers, oceans, springs,
storms, and rain).
2) Mythic Kami
- they consist of all the kami mentioned in the Shinto myth or creation story which include
Izanagi, Izanami, Amaterasu, Tsukiyoma, and Susanowo.
3) Clan Kami
- they include all the kami that serve as protectors of divine clans, foremost of which is
the kami Amaterasu, of whom the members of the imperial family
- the primary divine clan, are believed to be descendants through the first divine emperor
Jimmu.
- They also include the kami of other (secondary) divine clans, such as the descendants of
Jimmu’s companions and the noble families who ruled Japan prior to the reign of Jimmu.
As regards the Imperial Family, Urubshurow (2009, 506) notes that, the members of the
Imperial Family, being descendants of Amaterasu, are all divine in nature
4) Guild Kami
- they consist of all the kami worshipped by various guilds (associations of craftsmen and
artists)
- foremost of which are the kami worshipped by the guild of mirror makers (referring to
the kami believed to have made the mirror that enticed Amaterasu to get out of the cave
she hid in for some time)
- the kami worshipped by the guild of jewellers (referring to the kami believed to have
made the eight-foot long string of 500 jewels worn by Amaterasu)
- the kami worshipped by the guild of dancers and geisha (referring to the kami Uzume
who danced to entertain Amaterasu).

Another classification (Picken 1994, 94-96) divides the kami into two categories; thus

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 1. Kami of the Japanese mythology, which consist of the following:
a. Kami of Heaven (Amatsu-no-kami)
b. Kami of Earth (Kunitsu-no-kami)
2. Kami not named in the mythology, which consist of the following:
a. Kami associated with natural phenomena
b. Kami derived from historical personalities
c. Kami traceable to political origins d. Kami associated with commerce and prosperity

Rites and Practices

Worship Shinto Shrine

Worship of the kami is done at the following places:

- at the shrines
- public shrines
- personal ones (those set up at homes)

Reasons and purposes why people visit shrines:

- to pray to the kami (prayers to the kami are called norito)
- to give praises to them
- to request for health, success in their endeavors (school, career, business, etc.), safety in travels,
and well-being of their loved ones.
A Shinto shrine is called jinja in Japanese (jinja literally means “place of the kami”), in
contrast to the Buddhist temples which are called tera in Japanese. Picken (1994, xxxi) estimates that
Shinto, in 1994, “comprises a loose agglomeration of approximately 800,000 shrines. Among these are
200 that are central shrines of various kami, cults, or districts; and over 2,000 that could be called major
shrines.”

There are certain ceremonies one goes through during a visit to a public shrine, like:

- washing one’s hands and mouth at a water basin located at the entrance to the shrine
- climbing the stairs leading to the haiden (the space in front of the place where the kami
is enshrined)
- giving respect to the kami by bowing in front of them - donating money
- ringing a bell and clapping several times (allegedly to get the attention of the kami),
- praying either silently or by chanting.

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Sometimes Shinto devotees may perform the following:
- leave their prayer requests written on a piece of paper or on small wooden plaques
which they tie to the fences or branches of a sacred tree near the kami’s shrine.
- During festival days, there are processions which people may join and booths
where they can buy souvenirs and amulets.
- Worship can also be done daily at home.
- set up a small Shinto shrine, called kamidana, at their houses, sometimes in the garden area. Prayers and
food offerings, like rice and water, are done at the kamidana

Shinto priests officiate the following:

- worship ceremonies at public shrines.

- They give their blessings on various occasions, such as when children are brought to a shrine a
month after birth and when they reach a certain age.
- The priests also perform ceremonies outside the shrines like during weddings held at homes or
hotels. The emperor has been traditionally considered as a high priest in Shinto (this is despite the
renunciation of the emperor of his divinity after the Second World War) and thus performs certain
ceremonies too.
- participates every spring in rice-planting ceremonies done in the palace to guarantee a good rice
harvest for the entire nation.
- he and his family annually visit the shrine of Ise to pray for the country.

The shrine at Ise, Mie Japan

- is known as the Ise Grand Shrine, which is dedicated to sun goddess
Amaterasu
- considered the holiest among the Shinto shrines, for it is believed that
the sacred mirror of Amaterasu, one of three Imperial Regalia, is
preserved there. The emperor’s reign is inaugurated with Shinto rites;
and when he dies, he is buried with Shinto rites.

Purification Rituals
Shinto rituals are mainly purification rituals. Purification (oharai) - is the process of removing an
impurity (tsuml). Picken (2004, 176) explains that the state of purity is a necessary condition to be in
communion or harmony with the kami.

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 Various forms of impurities:
1. Physical impurities - like sickness, injury, and death.

2.Moral impurities - like the acts of inflicting pain on other people, stealing
properties of other persons, killing, and others.

Basic forms of Shinto purification rituals (Picken 2004, 172, 174).

1. Misogi - This is a form of purification that uses water. Worshippers, for instance, wash their hands with
water at the entrance of a shrine. A form of misogi is called misogi shuho, a ritual in which one stands
under a flowing waterfall. The devotee stands for some period of time while the water of the waterfall
falls full-force on his or her shoulders. Before the ritual, the devotee does some stretching and deep-
breathing exercises and is cleansed with a bit of salt. After the ritual, the devotee may drink sake (rice
wine) with other practitioners usually before a meal.
It is primarily based on Izanagi’s act of washing himself when he found himself dirty after going to
the underworld to see Izanami.
1. Shubatsu - This is a form of purification using salt. Salt is sprinkled by Shinto priests on the
objects, humans, or places to be purified.
2. Harai - This form of purification uses a harai-gushi, a wand consisting of a stick and streams of
paper attached to the stick. A Shinto priest waves a harai-gushi over the person, place, or object to be
purified.
3. Imi - This is a form of purification that one does to oneself by refraining from saying
inappropriate words and avoiding doing inappropriate actions. For instance, the word “cut” (kiru) is taboo
in a wedding ceremony. On the other hand, attending a party or a celebration is inappropriate when a
loved one has just died.

Major annual events and festivals celebrated in Shinto (see Picken 2004, 181)

1. Oshogatsu - New Year Celebration

- This is the biggest celebration of the year.

- Before the holiday preparations the house is thoroughly

cleaned for the kami who are invited to visit.

• They have their own decorations (kadomatsu, a special arrangement consisting of pieces of cut green
bamboo, small branches of pine, and leaves of plum).
• kind of food - mochi, a soft dough made of pounded rice.
- ozone, a special soup of vegetables and mocha.

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 - Men and women dress in kimono and make offerings to Shinto
shrines
- they pray for blessings for the coming year, they also visit
relatives and friends
- The overall spirit of celebrating the New Year is cleansing and
the renewal of life.

2. Haru Matsuri - Spring Festival

- The purpose of holding this festival is to guarantee the safety of rice planting.

3. Natsu Matsuri - Summer FestivaL

- The purpose of holding this festival is to protect the crops from pests
and diseases during the hot seasons.

4. Aki Matsuri - Autumn Festival

- The purpose of holding this festival is to express gratitude to the kami

for the gathered harvest.

- This is a ritual of thanksgiving.

5. Setsubun-sai - The purpose of holding this festival is to drive away

bad luck and invite good luck.

- This is done by throwing beans and a Shinto high priest firing an

arrow. Worshippers later on take the beans home for good luck.

Denominations and Challenges

The following are the major forms of Shinto:

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1. State Shinto or Kokka Shinto
➢ the form of Shinto that was made the national religion of Japan in 1882 when the Japanese government
(the Meiji government) was instilling patriotism among its citizens and establishing powerful control over
them by presenting the emperor as a divine being, with a status of a kami, being a descendant of the sun
goddess Amaterasu.

➢ the shrines were put under the control of the government (shrines were declared national institutions)

➢ the rituals to be performed were listed, and a system of ranking priests was formalized (the system of
hereditary priesthood was abolished).

➢ it was abolished after the defeat of Japan in the Second World War in 1945, when the Japanese
surrendered to the Allies.

➢ became known as “Imperial Household Shinto” (Williams 2005, 119), which still performs the “special
Shinto practices at the three shrines within the grounds of the imperial palace” (Williams 2005,17,119).

2. Sect Shinto or Kyoha Shinto

➢ Under State Shinto, several Shinto shrines (most of which were run by different Shinto organizations)
were put under government control.

➢ were recognized by the government.

➢ collectively called by the government Sect Shinto or Sectarian Shinto. As Molloy (2010, 270) states: “All
other nongovernmental Shinto shrines and organizations were treated as independent, self-supporting
institutions and together were called Sect Shinto.”

➢ these are forms of Shinto that “did not receive state support” (Matthews 2010, 200). – this is seen as
a purely religious form of Shinto

➢ also called “Religious Shinto” (Williams 2005, 20). This means that Sect Shinto has features that cannot
be reconciled with or accommodated by the political objectives of State Shinto. During the Meiji
government (around 1868), there were 13 forms or organizations of Shinto that were classified under Sect
Shinto or Kyoha Shinto (Picken 1994, 37).

3. Shrine Shinto or Jinja Shinto

➢ refers to all forms of Shinto in which the shrines, regarded as the homes of the kami, are the centers
of Shinto religious activities.

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 ❖ During the time when Shinto was flourishing in Japan and building its places of worship, there
were also many Buddhist temples that were established.
❖ To distinguish Shinto places of worship from Buddhist
• Buddhist places of worship called temples
• Shinto places of worship were called shrines.

4. Folk Shinto or Tsuzoka Shinto

➢ another forms of Shinto that were not put under government control

➢ not recognized by the government

➢ not organized, not systematized, and not institutionalized

➢ can be performed in the absence of Shinto priests

➢ it is called Folk Shinto because it is blended with folk culture and local beliefs, which have influences
from Taoism, Buddhism, and Confucianism.

5. Shinto-based New Religions or Shinko Shukyo

➢ traditionally, only included 13 Shinto sects when they were recognized and distinguished from State
Shinto. But after World War II, new religious forms, called New Religions, emerged. Some of these new
religions were Buddhist based while some were Shinto-based
➢ this was developed from some of the original 13 sects of Sect Shinto
➢ were then included in Sect Shinto (Williams 2005, 123).

Based on the account of Matthews (2010, 201-202), Shinto sects are generally
divided by Japan’s Agency of Cultural Affairs into three groups, based on their
history and unique practices, these are:
1. traditional sects
2. mountain worship sects
3. sects based on revelation – has 2 prominent sects
• Tenrikyo (“heavenly reason teaching”)

- it was founded by Nakayama Miki (1798-1887)

- is a spiritual healing group - It teaches that physical health is a consequence of mental
or spiritual health.
- it practices healing by faith
- its sacred texts consist of the poetry composed by Nakayama Miki that speaks of her
revelations.

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 It is said that:
Nakayama Miki received her revelations accidentally. She sought the help of a shaman (to talk to the
kami) to help her deal with her problems— among others, it is said that her eldest son was unable to
work because of suffering extreme pain in his leg. In one session, she assisted the shaman; and what
happened was that she went into a trance for several days. When she came out of the trance, she
reported that she received a message from a kami, Tenri-o-no-mikoto (“lord of divine wisdom”), that
she was to spread the “Teaching of the Heavenly Reason” that whoever lives according to the Heavenly
Reason will have health and long life.

• Omoto-kyo (“great origin teaching”)—or simply Omoto

(Matthews 2010, 201-02; Molloy 2010, 282-283)

- was founded by Deguchi Nao (1836-1918)

- One striking teaching of Omoto is that all art is religious.
- it runs a school near Kyoto teaching traditional Japanese art to non Japanese.
- it promotes world peace through the study and adoption of a universal language
- It is said that Deguchi Nao, like Nakayami Miki, lived a very miserable life
—extreme poverty, death of her husband and three of her eight children, mental illness of her two
children, among others. In her moment of hopelessness, she had a vision urging her to lead the creation
of a new, perfect world.

Some Challenges and Issues

• First, its growth has been threatened by the growth of Buddhism in Japan and its association with
military build-up of Japan during World War II. Many have thought that Shinto would not survive after
the Second World War; but it did and it continues to flourish.

• Second, part of the appeal of Shinto is the importance it gives to nature. Shinto, in this regard, is
presenting itself as a religion of ecology. One challenge in this area is how to reconcile the seeming
conflict between this ecological ideal of Shinto and the pervasive Japanese commercial and business
goals that resulted in the decimation of the forests of Japan and other countries (Williams 2004, 140).

• Third, Shinto still generally lacks a strong institutional structure to enable it to spread outside of Japan
or to do missionary work. This is, however, compensated by the fact that the Japanese bring their
religious practices with them wherever they settle in (see Molloy 2010, 283-284).

• Fourth, because of Shinto’s association with the Japanese government during World War II, how to

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deal with questions concerning the divine status of the Japanese emperor remains as a challenge to
Shinto.

QUIZ 3

True or False Directions: Read the following sentences and write True if the statement is correct and
False if the statement is wrong. Write the answer on your answer sheet.
1. Shinto is Japan’s indigenous religion which means way of the gods.
2. Shinto has no human founder.
3. Shinto lacks a doctrine of the soul and has no Bible-like core text or a codified system of ethics.
4. Shinto is concern more with community than with the individual, with performing rituals rather than
with doctrines and believing.
5. Japanese people visit church while performing rituals and festivals.
6. Shinto does not have a schedule of regular religious services—followers decide when they wish to
attend a shrine.
7. Shinto believes in only one god.
8. Kojiki is the most important and universally recognized kami because it is mentioned in the
mythological accounts.
9. Shinto altars are all found in Shrines.
10. New Year is not celebrated by the Shinto

ACTIVITY 3

Create your own kamidana (two – dimensional miniature Shinto altar) , identify its elements and explain
the importance of this little shrine to Japanese everyday Shinto life. (40 POINTS)

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 III. Comparative Analysis of Daoic Religions

KNOWLEDGE: Identify the uniqueness and similarities of Confucianism, Taoism and Shintoism religions
SKILL: Show the similarity of Confucianism, Taoism and Shintoism through a graphic organizer
ATTITUDE: State the importance of determining the uniqueness and similarities of Confucianism, Taoism
and Shintoism religions

EXERCISE 1: LABEL ME

DIRECTIONS: Below is a table with three columns labelled Confucianism, Taoism and Shintoism. Classify
the different practices and beliefs given below the table by putting at the appropriate column. Copy the
table and answer in your PAPER

CONFUCIANISM TAOISM SHINTOISM

1. Loyalty to the state

2. Regular visit with the shrine
3. Belief in the "harmony with the order of nature" and view life as a "series of transformations,
procreation, and re-creations
4. The belief in going with the flow and accepting things as they happen rather than pursuing power and
wealth
5. Full immersion in the sea is often regarded as the most ancient and efficacious form of purification
6. Rituals begin with a process of purification, often involving the washing of the hands and mouth at the
temizu basin; this example is at Itsukushima Jinja.
7. After the couple decides the date of the wedding, the bride announces the wedding with invitations
and gifts of cookies shaped like the moon.
8. Traditionally believed in the existence of earthly paradises such as the blessed islands and does not
believe in the existence of hell.
9. After the death of a loved one, the family cry aloud to inform the neighbors of the tragic news.
10. Belief system involving the veneration of many deities, known as kami

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 All three Daoic religions originated in East Asia- with Confucianism and Taoism originating in China
while Shintoism started as an indigenous religion of Japan. Confucianism and Taoism started as attempts
to bring order to the chaos happening during the warring states periods in China while Shintoism started
as a religion focusing on the worship of Kami or spirits that were seen as the source of prosperity.

These religions have no strict set of moral guidelines to follow: In Confucianism, morality is based
on loyalty, ritual observance and self-cultivation, Taoism on the other hand discourages imposition on
ethics for it would hinder humanity from being in harmony with nature, Shintoism on the other hand
believes that anything that goes against the observance of purity is considered evil.

All three religions consider the harmony between heaven and earth as the ultimate goal since
they all believe that what happens in heaven should be reflected on Earth. Thus self-cultivation for
Confucianism and Taoism is important for one can reach one’s highest potential only by cultivating himself
for the common good. Shintoism emphasizes purity of oneself to maintain the natural state which can
bring harmony and order in society.

Destiny, according to the Confucianism and Taoism lies in one’s cultivation of the self in order to
achieve a harmonious society. In Shintoism, everyone has a destiny to fulfill but only purity would make
one capable of realizing his or her mission in life.

Among these three religions: Taoism has the most positive view on women with the idea of
balancing the feminine and masculine qualities in everyone to balance the yin and yang and allow the
smooth flow of qi. Confucianism emphasizes on hierarchy and prioritizes men over women in all aspects.
Status of women in Shintoism used to have a high regard but later on diminished due to some historical
developments.

ACTIVITY 3

DIRECTIONS: Make a slogan in connection with the theme on “Embracing Differences”. Write down at
least two sentences explaining the meaning of your slogan. Write it in your notebook. Rubrics of
marking is indicated below.

Craftsmanship 10
Creativity 10
Originality 10
Grammar 10
Total 40

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 ACTIVITY 4

MY RELIGION

DIRECTIONS: Copy the table below in your notebook and fill in the needed information. This personal
information will be used only for the purpose of this activity. Answer the process questions that follow.

RELIGION 5 BASIC TEACHINGS 5 BELIEFS AND PRACTICES

PROCESS QUESTIONS:
1. What are the main teachings of your religion?
2. Can you observe these basic teachings in other religions? If yes, can you specify what religion/s is/are
this/these?
3. Cite at least 3 practices of your religion that are also observed in other religions in your area?

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