World Religions Finals Notes
World Religions Finals Notes
World Religions Finals Notes
HINDUISM BRAHMAN
- Brahman is not a personified cosmic
- Across the globe, there are an being
estimated one billion Hindus. Such a - Present in everyone
number makes Hinduism the third - Concept of a divine force
largest religion after Christianity - Governing the whole of reality
And Islam. - Different forms and images.
- The word “Hindu” came from the
Greek mispronunciation of the name BRAHMA
of the River Sindhu, which also - The Creator of the Universe. Has
gave its name to the “Indus Valley four heads which represent the four
civilization” that flourished in Vedas. Holds a book which
north-west India between 2500 to represents wisdom
1500 BCE.
VISHNU
ORIGIN TRADITIONS OF INDIAN - The preserver of the universe
CULTURE
- Indian culture: Most scholars SHIVA
believe Hinduism started - The destroyer of the universe
somewhere between 2300 B.C. and
1500 B.C. in the Indus Valley, near CORE BELIEFS
modern-day Pakistan. But many - “India is famous for giving high
Hindus argue that their faith is regard to those who seek
timeless and has always existed. wisdom”.
Unlike other religions, Hinduism - Indian Philosophy may have its
has no one founder but is instead a focus on the spiritual Character of
fusion of various beliefs. the self in relation to the universe.
Thus, followers of Hindu
COUNTRY OF ORIGIN: INDIA philosophy considered their religion
- Indian Philosophy: Indian as a way to acquire the means on
Philosophy may have its focus on how to overcome pain and suffering
the spiritual Character of the self in in life. (“A journey through man’s
relation to the universe. Thus, faith” p.16)
followers of Hindu philosophy - Thus, as it is said that Hinduism
considered their religion as a way to solely focuses on the reflective and
acquire the means on how to formative value of their religious
overcome pain and suffering in life. practices. Despite having no
(“A journey through man’s faith” systematic or rather strict form of
p.16) beliefs, Hindus are much more
practical and tolerable with regards
to their expression of faith and
belief. But there are some central
beliefs that are common to all
Hindus who view themselves as
participants in this world.
DHARMA BRAHMIN
- Signifies behavior - Priests, monks, and gurus
- Cosmic law and order KSHATRIYAS
- Moral way of living - Leaders, kings, rulers, noble men
- Gives balance to the universe and women
VAISHYAS
SAMSARA - Warriors and soldiers
- “Concept of reincarnation/rebirth” SUDRAS
- We inhibit another body when we - Craftsmen, laborers, and people int
DIE the workforce
KARMA Module 6
- “whatever we do it will affect us
positively or negatively” BUDDHISM
- Gives justice to our identity as
person - Buddhism is a major global religion
with a complex history and system
MOKSHA of beliefs. Although learners might
- State of being liberated from the find Buddhism slightly similar with
bonds of Karma and Samsara. In the beliefs of Hinduism. Yes, it is
accordance with following one's basically true that some core
own Dharma. (Attaining what’s teachings did really come from
destined for your Atman (Soul) Hinduism, but not entirely.
- “The ultimate goal of every living - At a glance, the history and origin
being is to be liberated from story of Buddhism is centered in the
Samsara/reincarnation”. life of its founder, Siddhartha
Gautama who is said to have lived
CASTE SYSTEM at around 566 to 480 BCE. So how
- In Hindu Society, every person is did Siddhartha Gautama manage to
born in a specific social status. This start a religion?
has been the belief of early Hindus, - Siddhartha Gautama, was born into
and still continued to be practiced a royal family in present-day Nepal
up until this day. Although over 2500 years ago. He lived a life
globalization and modernization of privilege and luxury until one day
slowly decreased the intensity of he left the royal enclosure and
this practice. There are 4 main encountered for the first time, an old
social classes in Hindu society. man, a sick man, and a corpse.
Disturbed by this, he became a
monk before adopting the harsh
poverty of Indian asceticism.
Neither this path satisfied him, later
on he decided to pursue the ‘Middle
Way’ - a life without luxury but also
without poverty.
- Then, it is said that after 1st encounter:
encountering these experiences Encountering an old man.
Siddhartha Gautama tried to live a Siddhartha found out that all of
life of asceticism (life of fasting) we are liable to become old
then realized that depriving oneself
with human needs, one cannot attain 2nd encounter:
enlightenment. After that, he now Encountering a sick man.
realized that suffering can be Siddhartha found out that all of us are liable
avoided by means of the “middle to become sick and nobody can be exempted
path” , a life of moderation. Then from sickness.
after meditating and realizing these
things he now proclaimed that he 3rd encounter:
attained enlightenment, thus he was Encountering a dead man.
called the “Buddha”. Thus, Siddhartha found out that death
spreading Buddhism throughout afflicts everyone. Everybody will
Asia. eventually die when the proper time comes.
- Siddhartha’s father wanted to
prepare his son for his duties as the 4 NOBLE TRUTHS
future leader of the clan. Hence, - The “Middle path” is attributed to
Siddhartha was prevented from all Siddhartha’s journey of self
the ugliness and sufferings by exploration. He both experienced a
keeping him within the grounds of life of extravagance and a life of
their palace. His father wanted extreme asceticism. This paved the
Siddhartha to consider life as way for Siddhartha’s justification
beautiful. This is done so that that liberation can not be attained
Siddhartha can have a sense of through extremes, rather it can only
direction towards becoming a good be attained through moderation and
leader and an heir to his throne. the middle path which is balancing
- Eventually, Siddhartha left the what is good and what is proper.
palace, although it was believed that (All things considered, it can be
he left without saying, disguising as understood as the western concept
a normal citizen. He went out 4 of moderation.)
times. During that time he was able - When Buddha was able to
to encounter 4 different experiences. understand the truth about the
reality of life, he was able to
discover the so-called “4 noble
truths”. He realized that the world
itself is good but there is something
that makes it somehow bad and
unpleasant. Earthly life is
jeopardized by “Suffering” itself.
Thus, in order for man to attain
Moksha, one has to go beyond 3. TO END SUFFERING, ONE
suffering. So what are the ways to MUST FOLLOW THE
end suffering and attain Moksha? EIGHTFOLD PATH
One should first accept these 4 - In order to end up suffering,
noble truths. Siddhartha taught his disciplines
that the fourth noble truth, which is
1. LIFE ITSELF IS SUFFERING the literal practice of the “middle
- Buddha realized that life is path”, is that there is a path that
not at all beautiful. Man is leads to the cessation of suffering.
bound to desires, comforts, - To get rid of suffering, Siddhartha
pleasures, and frailties. taught that every person who wants
Even to live comfortably is to get rid of suffering should follow
to suffer, the reality that the path of enlightenment, which is
man cannot be content the Eightfold path.
without fulfilling desires is 4. TO TRUTH OF THE PATH
still suffering. Thus, to live LEADING TO THE END OF
is to suffer. Life itself is SUFFERING
suffering. - charts the method for attaining the
2. SUFFERING INVOLVES A end of suffering, known to
CHAIN OF CAUSES Buddhists as the Noble Eightfold
- Buddha saw that the causes Path. The steps of the Noble
for suffering can be Eightfold Path are Right
identified, he believed that Understanding, Right Thought,
the source of suffering is the Right Speech, Right Action, Right
craving desire to satisfy the Livelihood, Right Effort, Right
senses. “Craving”, he said, Mindfulness and Right
is a strong desperate form of Concentration. Moreover, there are
desire that moves a person three themes into which the Path is
to extremes in order to divided: good moral conduct
attain or to avoid (Understanding, Thought, Speech);
something. meditation and mental development
- What he meant was that (Action, Livelihood, Effort), and
craving can become the wisdom or insight (Mindfulness and
cause of suffering when it is Concentration).
already a function of greed,
selfishness, and blindness THE EIGHTFOLD PATH
(when one becomes
indifferent to others and to 1, RIGHT VIEW
yourself as well) - What matters is that a person should
have a proper outlook in life.
Understand and accept the 4 noble
truths.
-
2. RIGHT INTENTION 6. RIGHT EFFORT
- A person who has a right view will - This includes preventing evil and
be able to think rightly and will be unwholesome states of mind from
able to cultivate love and arising. In other words, it means
compassion. avoiding temptation that can lead
3. RIGHT SPEECH one to commit evil deeds.
- Anybody who has the right 7. RIGHT CONCENTRATION
intentions should avoid all talk that - This includes being aware of and
will hurt the feelings of either him attentive to all activities and
or others. (Prudent in one’s own endeavors. Knowing what’s
speech) important and substantial to a
4. RIGHT ACTION person’s life. Avoiding unnecessary
- One’s action should not cause harm baggage in life.
to others but instead should be for 8. RIGHT CONTEMPLATION
the good of others. Buddha was - Every person is required to have a
actually specific about this, he means of livelihood that is
actually gave five precepts, which honorable, useful, and helpful. In
are: this regard, any means of livelihood
1.Do not kill, that involves drug dealing, using
2.Do not steal, and dealing in weapons, making and
3.Do not lie, using poisons, killing animals,
4.Do not have illicit sexual prostitution, and slavery are to be
relations, and lastly considered prohibited and immoral.
5.Do not take any intoxicating or Consequently, any form of
alcoholic drinks. livelihood that involves upholding
5. RIGHT LIVELIHOOD life and respecting the welfare of
- Every person is required to have a other people is considered proper
means of livelihood that is and humane.
honorable, useful, and helpful. In
this regard, any means of livelihood Hence, Buddhism’s philosophy still
that involves drug dealing, using coincides with Hinduism Philosophy. They
and dealing in weapons, making and still share some of the same core teachings.
using poisons, killing animals,
prostitution, and slavery are to be Thus, by following the Noble Eightfold
considered prohibited and immoral. Path, a person would be able to free himself
Consequently, any form of from Karma, the cycle of birth and rebirth.
livelihood that involves upholding When a person lives a sinful life, he will not
life and respecting the welfare of be able to enter Nirvana. Instead, his atman
other people is considered proper will be imprisoned in another body and
and humane therefore undergo sufferings in life, his
Atman will be reunited with the Brahman.
Module 7 - Mahayana Buddhism is notably
known for its liberal and progressive
MAHAYANA & THERAVADA way of practicing Buddhism.
- As it is known, Buddhism promotes
BUDDHISM
its central belief that one must live
out a life that is in accordance with
- Unlike other religions, Buddhism the 4 noble truths set forth by the
does not have a concept of God. Buddha, and by understanding
Buddhists do not consider Buddha deeply the said 4 noble truths, one
as a divine being (god), but merely must abide with its teaching.
as a person who is enlightened, he is - Hence, for Mahayana Buddhists
also considered as a teacher that led enlightenment can be attained in a
his other people to the ways of single lifetime as long as you are
enlightenment. able to follow the 4 noble truths and
- Due to the tolerance of Buddhist the 8 fold path. This led the
belief to personal and ascetic way of Mahayana Buddhist to slowly stray
enlightenment, different school of away from the utterly ascetic and
thought emerged subsequently as conservative monasticism. They
the teachings of Buddha were eagerly proclaim that anyone who is
translated and were enculturated to to attain enlightenment must delay
different contexts and societies, Nirvana in order to also guide others
resulting to the development of to the path of enlightenment.
Mahayana and Theravada Buddhism - In that way, Mahayana Buddhists
believe that one must become a
Bodhisattva, or the saint like people
MAHAYANA BUDDHISM who have become enlightened but
- Although Mahayana and Theravada who unselfishly delay Nirvana in
Buddhism share the same core order to help others attain such
beliefs and devotions to the disposition as well.
teachings of Siddhartha Gautama, - It has been said that Mahayana
both took different paths when it Buddhists adhere to a more
comes to practice. Religious type of practice rather
- Mahayana Buddhism emerged than the Philosophical way of living
around the first century CE as a out Buddhism. Mahayana Buddhist
more accessible interpretation of believes, considering that they
Buddhism. The name “Mahayana create communities with limited
Buddhism” is literally translated as hierarchies that mainly consists of
the “Greater vehicle” because it the Bodhisattvas and their students
accommodates people from all who also carve their way towards
walks of life-both the ascetics and enlightenment
the lay people. - Thus, for the Mahayana Buddhists,
- Although Mahayana and Theravada compassion plays a vital role in
Buddhism share common attaining Nirvana. One has to
metaphysical claims about the self become a Bodhisattva in order to
(Of the Human person) and the achieve Nirvana. Being a
world (In terms of Dharma and the Bodhisattva is to help others,
concepts that goes with it) they do encouraging them, teaching them,
differ in terms of religious practice, and showing them that achieving
salvation (enlightenment) and most Nirvana can be accomplished in a
notably companionship of its single lifetime all together
believers. - Thus, for the Mahayana Buddhists,
one has to be compassionate - Looking back, Mahayana Buddhists
towards others so that one may be believe that one must become a
able to achieve Nirvana. Holiness Bodhisattva, or the saint like people
can be achieved when one does who have become enlightened but
charitable deeds. who unselfishly delay Nirvana in
order to help others attain such
disposition as well.
THERAVADA BUDDHISTS - But for Theravada Buddhism a
- Between the two branches of person should be an Arhat, quite
Buddhism, Theravada Buddhism is similar with Bodhisattvas but are
quite inclined to the conservative not obliged but are encouraged to
practice of Buddhism. In contrast help others attain Nirvana. By
with Mahayana Buddhism, which guiding and teaching their fellow
openly suggests that anyone can Theravadin brothers and sisters.
attain enlightenment just by means - Thus, morally speaking, for
of charity and communal relations, Theravada Buddhists, one has to
Theravada Buddhism strictly adhere embrace the monastic and ascetic
to the classical beliefs that early life in order for someone to attain
Buddhists revere to as their Nirvana. Because, for Theravada
Dharmas. Buddhism, one should devote
- Theravada Buddhism believes that himself/herself in meditation.
one has to strive to become an Making enlightenment personal as
Arhat, some who is like a saint, different paths are laid down to
embracing monastic life, letting go different people.
of all inclinations, turning back on - Unlike Mahayana Buddhists,
the worldly desires of men. From Theravada Buddhists emerges as
the point of view of Theravadin more inclined on the Philosophical
Buddhists, the Ultimate purpose in mode or way of living one’s life. It
life can only be attained by monks is solely focused on the person
and nuns rather than in communion. As they
- Unlike Mahayana Buddhists, come to realize that one should
Theravadin Buddhists believes that strive to obtain wisdom to attain
a person can only attain Nirvana by enlightenment.
one’s own action and conversion, no
great teacher can help you with your NIRVANA
enlightenment for a person is unique - Nirvana is always personal
and has different sets of desires, - One must become a monk and
inclination, and personalities, thus embrace the monastic life in order to
justifying that no path is the same attain enlightenment (Arhat)
with another. Although there is only - Devotion to meditation is key for
one commonality between renouncing worldly desires.
Mahayana and Theravada, that is - Great effort must be exerted by the
Nirvana can be achieved through person in order to attain Nirvana
personal effort. - Can be attained by anyone, even by
- Mahayana Buddhists believe that lay people
one must become a Bodhisattva, or - One has to share insights and gain
the saint like people who have communion with others.
become enlightened but who - Compassion and Charity towards
unselfishly delay Nirvana in order others.
to help others attain such disposition - One can attain enlightenment by
as well. merely living a normal life.
Module 8 - In 527 BCE, his mother died,
Confucius turned the family house
CONFUCIANISM into a small school. He intended to
educate the people so that these
- The Chinese sage, Confucius, people can work in order to reform
(551-479 BCE) was born of an the society.
aristocratic family. He was supposed - Confucius realized that it is through
to have lived a good life until his education and the observance of the
father died when he was 3 years old. traditional rites and ceremonies that
- His full name was k’ung ch’iu or we become virtuous and wise.
k’ng chung- ni. Later on, he was - He wanted to bring the society back
known as k’ung fu-tzu, or master to the time when people were still
king and eventually latinized as morally upright while the leaders
Confucius. were truly serving the people.
- Confucius lived during the declining - He taught ancient classics (Mostly
years of the Zhou/Chou about virtue and morality centered
dynasty-during the time when the in Chinese culture) and began
Chinese government had lost its teaching any committed students
power that triggered its collapse. regardless of social standing.
The breakdown led to social - Confucius’ interest in politics led
disintegration and a widespread him to join the local government.
moral decay. As Confucius was His intellectual capability made him
growing up, he experienced poverty, rise to the position as minister of
politics abuse, and great hardship justice. He realized that the
that affected the lives of ordinary problems of the people had
people. originated from the sovereign power
- The education he received led him exerted by the authority who had no
to become all the more aware of the moral principle and was running the
suffering of the people and the government solely for the benefit of
society sovereign luxury.
- He became aware of the social and - At the age of 50, he left lu and
political conditions of his hometown embarked on a 13-year travel in
which was the province of “Lu” search for a befitting ruler who
presently known as “Shandong” would lead the people into virtue but
- He asked for the moral renewal in only lead to an unsuccessful search,
the political system of governance later on he went back again to Lu to
in ancient china. serve his fellowmen.
- In his analysis, he said that the only - In 484 bce, he returned to lu where
way to obtain moral uprightness was he spent his remaining days as a
to return to the values of the past. teacher.
- He saw the need to reform social - His lectures and teachings were
and political life and to relieve the compiled by his students and what
suffering of the people. as produced was the so called the
Analects (lun-yu)
- Confucius died at around 479 BCE. THE CONCEPT OF REN
It was only after his death that
people were able to accept his ideas - In as much as the human
and philosophy which would later person is a social being,
influence the whole of china. Confucius pointed out that
what makes a human being
CORE TEACHINGS OF uniquely human is the jen
CONFUCIANISM (pronounced as ren).
Ren/jen can be defined in
- As the ideas of k’ung fu-tzu were different ways: “virtue,”
originally for the benefit of social “love,” “Humanity,”
development of the human person, “Benevolence,” “true
the teachings of Confucius were manhood,” “Moral
later adapted by the people and was Character,” and “Human
regarded as coming from divine heartedness” to name a few.
origin, as this kind of tradition - but for Confucius the most
normally manifests in ancient china important aspect of ren is
as they normally practice ancestral the“human heartedness.”
worship, so too Confucius was Apart from being able to
revered as a holy sage. become wise, one should
- Confucianism was later revered as also cultivate his/her moral
both a religion and a philosophy of character which urges us to
the people. Thus, his followers become better. For the heart
compiled his teachings, wrote them is the one responsible for
down, and called it The Analects. empathy and
- Confucius gave highlights to kindness/gentleness.
traditional values and methods of - Confucius believed that
government in order to deal with the another thing- "Ren" (仁),
social unrest during his time. His or "benevolence"-was also
ideas were not considered as new needed to maintain a
but as a reminder and an reiteration peaceful society. What is
of the declining traditions and this "benevolence"? It
cultures of ancient china. means consideration of
- Unlike the Indian religions which others, sympathy, and
considered the world as the source compassion.
of all suffering, a placed that should - If people have consideration
be escaped. Confucius sought to see of others when they interact,
the world, although filled with human relations will be
suffering, is still a place wherein one shaped without resistance
can attain a virtuous, moral, and and opposition, arguments
balanced life. As long as one is to be and conflicts, hatred and
transparent and virtuous one can use malice. It is necessary to
suffering as a way to balance move away from the roots
oneself. of the disorder of people
killing each other. For that, - Confucianism has no organized or
he believed that it is centralized religious body, as it is
important to educate people considered as a moral philosophy,
to treat benevolence as but it is still categorized as a
something precious. religion due to its practices and the
- As Confucius once said early establishments of Confucian
“Wherever you go, go with communities.
all your heart.” - Moreover, Confucianism gives high
regard to traditional Chinese beliefs
THE CONCEPT OF CHENG-MING such as filial piety, ancestral
worship, giving of sacrifices, and
- One of the keys to cultivating the other traditional ways that are
basic human virtues that Confucius embedded in Chinese culture. This
wanted to put emphasis on was the is so because Confucius give high
Cheng-ming, or the rectification of regard to culture and tradition.
names. The rectification of names is
a virtuous act that gives justice to Module 9
our name/identity
- Thus, Cheng-Ming is a matter of SHINTOISM
bringing one’s character and actions
into agreement with the normative - Shinto ("the way of the gods") is the
ideals built into names of indigenous faith of the Japanese
fundamental relationships. people and as old as Japan itself. It
- Thus, to build a good society, every remains Japan's major religion
person should desire first to improve alongside Buddhism.
oneself because if one is to improve - Shinto does not have a founder nor
oneself he/she improves relations does it have sacred scriptures like
with others by the virtue of Ren and the sutras or the Bible. Propaganda
Cheng-Ming, hence improving the and preaching are not common
whole of society itself. either, because Shinto is deeply
- As Confucius once said, “Do not do rooted in the Japanese people and
unto other what you do not want traditions. However, mythologies
others do unto you” collected in Japanese classics such
as Kojiki (the Record of Ancient
CONFUCIANISM AS A RELIGION Matters ), compiled in 712, and
Nihonshoki (also known as
- Unlike other oriental religions, Nihongi, the Chronicles of Japan ),
Confucianism has no clergy and has compiled in 720, are regarded as
no gods to worship, rather people important texts.
adhere to the moral teachings of - In the late 6th century AD, the name
Confucius, because he created a Shinto was created for the native
system that will guide the people to religion to distinguish it from
respect everyone. Buddhism and Confucianism, which
had been introduced from China.
- The ancient practice of Shinto SECTARIAN SHINTO
proper virtually disappeared and - a religion of the same status as
was maintained only at a few great Buddhism and Christianity, was
shrines and in the imperial palace, unaffected by these changes.
although the emperors themselves
had become Buddhists. The - At the present time it comprises 13
distinctively Shinto priests became major and numerous minor sects.
fortune-tellers and magicians. - The principal sects are divided into
- Beginning in the 18th century, 5 main groups:
Shinto was revived as an important 1. Those that continue with little
national religion through the modification the traditions of
writings and teachings of a ancient Shinto;
succession of notable scholars, 2. Those that emphasize adherence to
including Mabuchi, Confucian ethics;
MotooriNorinaga, and Hirata 3. Those that are predominantly
Atsutane. devoted to faith healing;
- Before 1946 Shinto took two forms: 4. Those that practice the worship of
State or ShrineShinto, a patriotic mountains; and
nationalistic cult, identified with and 5. Those that are primarily devoted to
financially supported by the purification rites.
imperial Government; and Sectarian - In the early 1990s more than 110
Shinto, a general term for a number million Japaneseparticipated in the
of sects founded by private persons various Shinto sects, but those who
and based on various interpretations professed Shinto as their sole or
of traditional Shinto. major religion numbered only about
3.4 million.
STATE SHINTO - The Shinto sects have
- as the official government cult, approximately 101,000 priests and
theoretically embodied the religious about 81,000 shrines. One of the
beliefs of the entire Japanese people, most authoritative works on the
and the number of its adherents was subject is Shinto: the Way of Japan
counted as the total population of (1965) by the American educator
the empire. The cult centered on a and clergyman Floyd H. Ross.
great profusion of shrines in all parts
of the country, ranging from small RELEVANCE OF SHINTO IN
wayside chapels commemorating MODERN WORLD
local spirits and families to great
national sanctuaries, such as the - Japan is a nation widely associated
Yasukuni Shrine, Tokyo, dedicated with the practice of “cultural
to the spirits of soldiers who had borrowing.” The Japanese have
died in battle for Japan. liberally borrowed cultural traits
from their geographic neighbors
(particularly China) over the course
‘ of their history, adapting the traits
that suited them while always ESSENTIALS OF SHINTO
altering them to make them BELIEF
distinctly Japanese. Urbanization,
industrialization, and modern 1. HEART OF SHINTO
transportation and communication - is sensitivity to the
together rapidly changed the mysterious powers of
Japanese way of life; the effect of nature. Kami are not
these developments was felt not thought so much as beings
only in the cities, but also the living in another realm but
countryside. However, still buried as powers in or near this
beneath Japan’s new exterior are world whose presence can
deep-seated customs and institutions be felt, for example when
of traditional Japanese culture, you are standing in a grove
including its politics, religion, and of trees or beside a waterfall
family life. Japanese society or in the shadow of a
continues to struggle to adhere to mountain. The Kami can
the concepts of personal loyalty and also cause fear and dread,
obligation that have been a tradition like you would feel in a
throughout the ages. Buddhism and hurricane or earthquake.
Shinto once reaffirmed the national The Kami are the energies
group identity of Japan; they now that animate nature – they
only whisper a shallow echo of their cause the rice to grow and
former message. However, if Japan the wind to blow.
has indeed been seething for a long 2. KAMI
time, it may be in part because - are treated as persons and
seething below the surface is what are given names so human
the Japanese are comfortable with. beings can approach them
The Japanese have been suppressing and feel closely related to
themselves for a long time, and the them – we already know the
seeds of their modern malady were name of the Kami of the sun
planted in the Meiji restoration. – Amaterasu and the
Cognitive dissonance is practically a primordial parents Izanami
defining feature of the modern and Izanagi – there are
Japanese psyche. Although change many lesser Kami – god of
is inevitable in all societies, the fire, goddess of grain, ocean
Japanese are masterful at holding it spirits, mountain
off, balancing it with tradition. spirits—spirits of great
Tradition and ritual are still deeply trees, rivers and waterfalls –
ingrained. For the foreseeable also animal spirits,
future, the Japanese will likely especially powerful are
continue to cling to the visible spirits of animals with great
symbols of their religious traditions, cunning badger, fox or
while the real changes continue to snake.
occur below the surface.
3. ANCESTORS According to Shinto we must keep bodies,
- who have become kami live houses, clothes clean and bright – in Japan
close by – so shinto is a way washing, sweeping, and cleaning – that you
of maintaining connection see everywhere daily has religious
with the family and clan implications – one’s mind and character
members. Respect for the must also be washed, purified, stainless.
dead comes both from love Humans restore and maintain purity by
of the deceased and fear of fulfilling their obligations and respecting
the unknown. In shinto each other, the kami, nature – this spilled
ancestors are believed to be over into zen – purification of mind.
able to influence a family’s
earthly life. THE FOUR AFFIRMATIONS
4. THE SPIRITS OF GREAT
LEADERS - Tradition and the family:
- Especially past emperors, Understanding that family is the
artists, teachers, scholars, foundation for preserving traditions
are particularly venerated - Love of nature: Holding nature
and Confucianism sacred
strengthened the shinto - Ritual purity: Ritual bathing to
respect for ancestors and spiritually and physically cleanse
great people of the past. yourselves before entering a shrine
5. SHINTO to worship the kami. (In addition,
- has no clearly defined code festivals are held twice a year to
of ethics but its moral drive out pollutants or impurities.)
philosophy can be summed - Matsuri: Worshiping and honoring
up in two principles: engage gods and ancestral spirits
in respectful behavior
towards spirits, human THE TEN RULES OF CONDUCT
beings and nature practice
appropriate rituals of 1. Do not transgress the will of the Gods.
purification and reverence. 2. Do not forget your obligations to the
There is no sense of internal ancestors.
guilt in Shinto – no 3. Do not violate the decrees of the state.
moralistic god who gives 4. Do not forget the profound goodness of
commandments, no judging, the Gods, through which calamity and
no concept of original sin or misfortunes are averted and
any idea of any basic sinful sickness is healed.
tendency. 5. Do not forget that the world is one great
family.
6. Do not forget the limitations of your own
person.
7. Do not become angry even though others
may become angry
8. Do not be sluggish in your work
9. Do not bring blame to the teachings individuals to accept the blessings
10. Do not be carried away by foreign of kami.
teachings.
RELIGIOUS PRACTICES
CORE ETHICAL TEACHINGS- Mokoto
no Kokoro/Magokoro 1. OMARI
- Any person may visit a
PRECEPTS OF TRUTHFULNESS AND shrine and one need not be
PURIFICATION Shinto to do this. Any
person may visit a shrine
- As the basic attitude toward life, and one need not be Shinto
Shintō emphasizes makoto no to do this.
kokoro (“heart of truth”), or 2. HARAE
magokoro (“true heart”), which is - The rite of ritual
usually translated as “sincerity, pure purification, harae or harai,
heart, uprightness.” This attitude usually done daily at a
follows from the revelation of the shrine, is a ceremony of
truthfulness of kami in humans. It is, offerings and prayers of
generally, the sincere attitude of several forms. Shinsen
people in doing their best in the (food offerings of fruit, fish,
work they have chosen or in their and vegetables), tamagushi
relationships with others, and the (sakaki tree branches), shio
ultimate source of such a life (salt), gohan (rice), mochi
attitude lies in one’s awareness of (rice cake), and sake (rice
the divine. wine) are all typical
- Although Shintō ethics do not offerings. On holidays and
ignore individual moral virtues such other special occasions the
as loyalty, filial piety, love, inner shrine doors may be
faithfulness, And so forth, it is opened and special offerings
generally considered more made.
important to seek magokoro, which 3. MISOGI
constitutes the dynamic life-attitude - The practice of purification
that brings forth these virtues. In by ritual use of water while
ancient scriptures magokoro was reciting prayers is typically
interpreted as “bright and pure done daily by regular
mind” or “bright, pure, upright, and practitioners, and when
sincere mind.” Purification, both possible by lay
physical and spiritual, is stressed practitioners. There is a
even in contemporary Shintō to defined set of prayers and
produce such a state of mind. The physical activities that
achievement of this state of mind is precede and occur during
necessary in order to make the ritual. This will usually
communion between kami and be performed at a shrine, in
humans possible and to enable a natural setting, but can be
done anywhere there is ● People visit shrines in order to pay
clean running water. his respect to the kami or to pray for
practice comes from Shinto good fortune.
history, when the kami ● Shrines are also visited during
Izanagi-no-Mikoto first special events such as New Year,
performed misogi after setsubun, shichigosan and other
returning from the land of festivals.
Yomi, where he was made ● New born babies are traditionally
impure by brought to a shrine a few weeks
Izanami-no-Mikoto after her after birth, and many couples hold
death. their wedding ceremonies there.
4. IMI
- Another form of ritual - Only a few of today's shrines are
cleanliness is avoidance, considered to be built in a purely
which means that a taboo is Japanese style. Among them are
placed upon certain persons Shinto's most important shrines, the
or acts. To illustrate, one Ise Shrines. There are tens of
would not visit a shrine if a thousands of shrines across Japan,
close relative in the some of which can be categorized
household had died recently. into a few major groups of shrines.
Killing is generally unclean Some of these groups are:
and is to be avoided. When
one is performing acts that IMPERIAL SHRINES
harm the land or other - Directly funded and administered by
living things, prayers and the government during the era of
rituals are performed to State Shinto.
placate the Kami of the - They include many of Shinto's most
area. This type of important shrines such as the Ise
cleanliness is usually Shrines, Izumo Shrine and Atsuta
performed to prevent ill Shrine, and a number of shrines
things from happening. newly built during the Meiji Period,
such as Tokyo's Meiji Shrine and
WORSHIP OF THE SHRINE Kyoto's Heian Shrine.
- Can be recognized by the imperial
SHINTO SHRINES family's chrysanthemum crest and
● are places of worship and the by the fact that they are often called
dwellings of the Kami, the Shinto "jingu" rather than "jinja".
"gods". Sacred objects of worship
that represent the kami are stored in INARI SHRINES
the innermost chamber of the shrine - Dedicated to Inari, the kami of rice.
where they cannot be seen by - Can be recognized by fox statues, as
anybody. the fox is considered the messenger
of Inari.
HACHIMAN SHRINES -Another example is Kanazawa's
- Dedicated to Hachiman, the kami of Oyama Shrine which is dedicated to
war, which used to be particularly Maeda Toshiie, the founder of the
popular among the leading military powerful, local Maeda clan.
clans of the past. LOCAL SHRINES
- Of Japan's thousands of Hachiman - Many shrines are dedicated to local
Shrines, the most famous is kami without association to other
probably Kamakura's shrine
TsurugaokaHachimangu.
CELEBRATIONS AND FESTIVALS OF
TENJIN SHRINES SHINTOISM
- Dedicated to the kami of Sugawara
Michizane, a Heian Period scholar HATSUMODE
and politician. - First shrine visit of the New Year.
- They are particularly popular among Hatsumode literally means “to pay
students preparing for entrance the first visit of the year to the
exams. shrine,” where one expresses
- Can be recognized by ox statues and gratitude for divine protection
plum trees, Michizane Favorite during the past year and gains the
trees. blessings of the local shrine for
- The first and most famous Tenjin ongoing protection in the coming
Shrine is DazaifuTenmangu near year.
Fukuoka.
MIYAMAIRI
SENGEN SHRINES - Christenings, Baptisms. One month
- Dedicated to Princess after birth (31st day for boys, 32nd
Konohanasakuya, the Shinto deity day for girls), parents and
of Mount Fuji. grandparents take the child to a
- More than one thousand Sengen shrine to express gratitude and ask
Shrines exist across Japan, with the shrine priests to pray for their baby’s
head shrines standing at the foot and good health and happiness. This is a
the summit of Mount Fuji itself. Japanese version of infant baptism.
URBAN DEVELOPMENT
- Another issue in Daoism is
environmentalism.
- Daoists believe in the dictum “leave
nature alone and nature will thrive.”
Daoism has advocated a utopian
vision of society characterized by
order and harmony, and an emphasis
on self-cultivation as a means of
achieving social harmony. One
should have a healthy relationship
with nature and it should begin with
one’s own body.
- China’s excessive movement toward
urban development at present is
seen as being inconsistent with the
Daoist belief in the importance of
living in harmony with nature.
- Daoists believe that social harmony
will be achieved through a return to
nature.
By: Marc T.