Module 5
HINDUISM BRAHMAN
- Across the globe, there are an
estimated one billion Hindus. Such a
number makes Hinduism the third
largest religion after Christianity
And Islam.
- The word “Hindu” came from the
Greek mispronunciation of the name
of the River Sindhu, which also
gave its name to the “Indus Valley
civilization” that flourished in
north-west India between 2500 to
1500 BCE.
ORIGIN TRADITIONS OF INDIAN
CULTURE
- Indian culture: Most scholars
believe Hinduism started
somewhere between 2300 B.C. and
1500 B.C. in the Indus Valley, near
modern-day Pakistan. But many
Hindus argue that their faith is
timeless and has always existed.
Unlike other religions, Hinduism
has no one founder but is instead a
fusion of various beliefs.
COUNTRY OF ORIGIN: INDIA
- Indian Philosophy: Indian
Philosophy may have its focus on
the spiritual Character of the self in
relation to the universe. Thus,
followers of Hindu philosophy
considered their religion as a way to
acquire the means on how to
overcome pain and suffering in life.
(“A journey through man’s faith”
p.16)
HINDU DEITIES
- Brahman is not a personified cosmic
being
- Present in everyone
- Concept of a divine force
- Governing the whole of reality
- Different forms and images.
BRAHMA
- The Creator of the Universe. Has
four heads which represent the four
Vedas. Holds a book which
represents wisdom
VISHNU
- The preserver of the universe
SHIVA
- The destroyer of the universe
CORE BELIEFS
- “India is famous for giving high
regard to those who seek
wisdom”.
- Indian Philosophy may have its
focus on the spiritual Character of
the self in relation to the universe.
Thus, followers of Hindu
philosophy considered their religion
as a way to acquire the means on
how to overcome pain and suffering
in life. (“A journey through man’s
faith” p.16)
- Thus, as it is said that Hinduism
solely focuses on the reflective and
formative value of their religious
practices. Despite having no
systematic or rather strict form of
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
- Signifies behavior
- Cosmic law and order
- Moral way of living
- Gives balance to the universe
SAMSARA
- “Concept of reincarnation/rebirth”
- We inhibit another body when we
DIE
KARMA
- “whatever we do it will affect us
positively or negatively”
- Gives justice to our identity as
person
MOKSHA
- State of being liberated from the
bonds of Karma and Samsara. In
accordance with following one's
own Dharma. (Attaining what’s
destined for your Atman (Soul)
- “The ultimate goal of every living
being is to be liberated from
Samsara/reincarnation”.
CASTE SYSTEM
- In Hindu Society, every person is
born in a specific social status. This
has been the belief of early Hindus,
and still continued to be practiced
up until this day. Although
globalization and modernization
slowly decreased the intensity of
this practice. There are 4 main
social classes in Hindu society.
BRAHMIN
- Priests, monks, and gurus
KSHATRIYAS
- Leaders, kings, rulers, noble men
and women
VAISHYAS
- Warriors and soldiers
SUDRAS
- Craftsmen, laborers, and people int
the workforce
Module 6
BUDDHISM
- Buddhism is a major global religion
with a complex history and system
of beliefs. Although learners might
find Buddhism slightly similar with
the beliefs of Hinduism. Yes, it is
basically true that some core
teachings did really come from
Hinduism, but not entirely.
- At a glance, the history and origin
story of Buddhism is centered in the
life of its founder, Siddhartha
Gautama who is said to have lived
at around 566 to 480 BCE. So how
did Siddhartha Gautama manage to
start a religion?
- Siddhartha Gautama, was born into
a royal family in present-day Nepal
over 2500 years ago. He lived a life
of privilege and luxury until one day
he left the royal enclosure and
encountered for the first time, an old
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
encountering these experiences
Siddhartha Gautama tried to live a
life of asceticism (life of fasting)
then realized that depriving oneself
with human needs, one cannot attain
enlightenment. After that, he now
realized that suffering can be
avoided by means of the “middle
path” , a life of moderation. Then
after meditating and realizing these
things he now proclaimed that he
attained enlightenment, thus he was
called the “Buddha”. Thus,
spreading Buddhism throughout
Asia.
- Siddhartha’s father wanted to
prepare his son for his duties as the
future leader of the clan. Hence,
Siddhartha was prevented from all
the ugliness and sufferings by
keeping him within the grounds of
their palace. His father wanted
Siddhartha to consider life as
beautiful. This is done so that
Siddhartha can have a sense of
direction towards becoming a good
leader and an heir to his throne.
- Eventually, Siddhartha left the
palace, although it was believed that
he left without saying, disguising as
a normal citizen. He went out 4
times. During that time he was able
to encounter 4 different experiences.
1st encounter:
Encountering an old man.
Siddhartha found out that all of
we are liable to become old
2nd encounter:
Encountering a sick man.
Siddhartha found out that all of us are liable
to become sick and nobody can be exempted
from sickness.
3rd encounter:
Encountering a dead man.
Siddhartha found out that death
afflicts everyone. Everybody will
eventually die when the proper time comes.
4 NOBLE TRUTHS
- The “Middle path” is attributed to
Siddhartha’s journey of self
exploration. He both experienced a
life of extravagance and a life of
extreme asceticism. This paved the
way for Siddhartha’s justification
that liberation can not be attained
through extremes, rather it can only
be attained through moderation and
the middle path which is balancing
what is good and what is proper.
(All things considered, it can be
understood as the western concept
of moderation.)
- When Buddha was able to
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
suffering. So what are the ways to
end suffering and attain Moksha?
One should first accept these 4
noble truths.
1. LIFE ITSELF IS SUFFERING
- Buddha realized that life is
not at all beautiful. Man is
bound to desires, comforts,
pleasures, and frailties.
Even to live comfortably is
to suffer, the reality that
man cannot be content
without fulfilling desires is
still suffering. Thus, to live
is to suffer. Life itself is
suffering.
2. SUFFERING INVOLVES A
CHAIN OF CAUSES
- Buddha saw that the causes
for suffering can be
identified, he believed that
the source of suffering is the
craving desire to satisfy the
senses. “Craving”, he said,
is a strong desperate form of
desire that moves a person
to extremes in order to
attain or to avoid
something.
- What he meant was that
craving can become the
cause of suffering when it is
already a function of greed,
selfishness, and blindness
(when one becomes
indifferent to others and to
yourself as well)
3. TO END SUFFERING, ONE
MUST FOLLOW THE
EIGHTFOLD PATH
- In order to end up suffering,
Siddhartha taught his disciplines
that the fourth noble truth, which is
the literal practice of the “middle
path”, is that there is a path that
leads to the cessation of suffering.
- To get rid of suffering, Siddhartha
taught that every person who wants
to get rid of suffering should follow
the path of enlightenment, which is
the Eightfold path.
4. TO TRUTH OF THE PATH
LEADING TO THE END OF
SUFFERING
- charts the method for attaining the
end of suffering, known to
Buddhists as the Noble Eightfold
Path. The steps of the Noble
Eightfold Path are Right
Understanding, Right Thought,
Right Speech, Right Action, Right
Livelihood, Right Effort, Right
Mindfulness and Right
Concentration. Moreover, there are
three themes into which the Path is
divided: good moral conduct
(Understanding, Thought, Speech);
meditation and mental development
(Action, Livelihood, Effort), and
wisdom or insight (Mindfulness and
Concentration).
THE EIGHTFOLD PATH
1, RIGHT VIEW
- What matters is that a person should
have a proper outlook in life.
Understand and accept the 4 noble
truths.
-
2. RIGHT INTENTION
- A person who has a right view will
be able to think rightly and will be
able to cultivate love and
compassion.
3. RIGHT SPEECH
- Anybody who has the right
intentions should avoid all talk that
will hurt the feelings of either him
or others. (Prudent in one’s own
speech)
4. RIGHT ACTION
- One’s action should not cause harm
to others but instead should be for
the good of others. Buddha was
actually specific about this, he
actually gave five precepts, which
are:
1.Do not kill,
2.Do not steal,
3.Do not lie,
4.Do not have illicit sexual
relations, and lastly
5.Do not take any intoxicating or
alcoholic drinks.
5. RIGHT LIVELIHOOD
- Every person is required to have a
means of livelihood that is
honorable, useful, and helpful. In
this regard, any means of livelihood
that involves drug dealing, using
and dealing in weapons, making and
using poisons, killing animals,
prostitution, and slavery are to be
considered prohibited and immoral.
Consequently, any form of
livelihood that involves upholding
life and respecting the welfare of
other people is considered proper
and humane
6. RIGHT EFFORT
- This includes preventing evil and
unwholesome states of mind from
arising. In other words, it means
avoiding temptation that can lead
one to commit evil deeds.
7. RIGHT CONCENTRATION
- This includes being aware of and
attentive to all activities and
endeavors. Knowing what’s
important and substantial to a
person’s life. Avoiding unnecessary
baggage in life.
8. RIGHT CONTEMPLATION
- Every person is required to have a
means of livelihood that is
honorable, useful, and helpful. In
this regard, any means of livelihood
that involves drug dealing, using
and dealing in weapons, making and
using poisons, killing animals,
prostitution, and slavery are to be
considered prohibited and immoral.
Consequently, any form of
livelihood that involves upholding
life and respecting the welfare of
other people is considered proper
and humane.
Hence, Buddhism’s philosophy still
coincides with Hinduism Philosophy. They
still share some of the same core teachings.
Thus, by following the Noble Eightfold
Path, a person would be able to free himself
from Karma, the cycle of birth and rebirth.
When a person lives a sinful life, he will not
be able to enter Nirvana. Instead, his atman
will be imprisoned in another body and
therefore undergo sufferings in life, his
Atman will be reunited with the Brahman.
Module 7
MAHAYANA & THERAVADA
BUDDHISM
- Unlike other religions, Buddhism
does not have a concept of God.
Buddhists do not consider Buddha
as a divine being (god), but merely
as a person who is enlightened, he is
also considered as a teacher that led
his other people to the ways of
enlightenment.
- Due to the tolerance of Buddhist
belief to personal and ascetic way of
enlightenment, different school of
thought emerged subsequently as
the teachings of Buddha were
translated and were enculturated to
different contexts and societies,
resulting to the development of
Mahayana and Theravada Buddhism
MAHAYANA BUDDHISM
- Although Mahayana and Theravada
Buddhism share the same core
beliefs and devotions to the
teachings of Siddhartha Gautama,
both took different paths when it
comes to practice.
- Mahayana Buddhism emerged
around the first century CE as a
more accessible interpretation of
Buddhism. The name “Mahayana
Buddhism” is literally translated as
the “Greater vehicle” because it
accommodates people from all
walks of life-both the ascetics and
the lay people.
- Although Mahayana and Theravada
Buddhism share common
metaphysical claims about the self
(Of the Human person) and the
world (In terms of Dharma and the
concepts that goes with it) they do
differ in terms of religious practice,
salvation (enlightenment) and most
notably companionship of its
believers.
- Mahayana Buddhism is notably
known for its liberal and progressive
way of practicing Buddhism.
- As it is known, Buddhism promotes
its central belief that one must live
out a life that is in accordance with
the 4 noble truths set forth by the
Buddha, and by understanding
deeply the said 4 noble truths, one
must abide with its teaching.
- Hence, for Mahayana Buddhists
enlightenment can be attained in a
single lifetime as long as you are
able to follow the 4 noble truths and
the 8 fold path. This led the
Mahayana Buddhist to slowly stray
away from the utterly ascetic and
conservative monasticism. They
eagerly proclaim that anyone who is
to attain enlightenment must delay
Nirvana in order to also guide others
to the path of enlightenment.
- In that way, Mahayana Buddhists
believe that one must become a
Bodhisattva, or the saint like people
who have become enlightened but
who unselfishly delay Nirvana in
order to help others attain such
disposition as well.
- It has been said that Mahayana
Buddhists adhere to a more
Religious type of practice rather
than the Philosophical way of living
out Buddhism. Mahayana Buddhist
believes, considering that they
create communities with limited
hierarchies that mainly consists of
the Bodhisattvas and their students
who also carve their way towards
enlightenment
- Thus, for the Mahayana Buddhists,
compassion plays a vital role in
attaining Nirvana. One has to
become a Bodhisattva in order to
achieve Nirvana. Being a
Bodhisattva is to help others,
encouraging them, teaching them,
and showing them that achieving
Nirvana can be accomplished in a
single lifetime all together
- Thus, for the Mahayana Buddhists,
 one has to be compassionate
towards others so that one may be
able to achieve Nirvana. Holiness
can be achieved when one does
charitable deeds.
THERAVADA BUDDHISTS
- Between the two branches of
Buddhism, Theravada Buddhism is
quite inclined to the conservative
practice of Buddhism. In contrast
with Mahayana Buddhism, which
openly suggests that anyone can
attain enlightenment just by means
of charity and communal relations,
Theravada Buddhism strictly adhere
to the classical beliefs that early
Buddhists revere to as their
Dharmas.
- Theravada Buddhism believes that
one has to strive to become an
Arhat, some who is like a saint,
embracing monastic life, letting go
of all inclinations, turning back on
the worldly desires of men. From
the point of view of Theravadin
Buddhists, the Ultimate purpose in
life can only be attained by monks
and nuns
- Unlike Mahayana Buddhists,
Theravadin Buddhists believes that
a person can only attain Nirvana by
one’s own action and conversion, no
great teacher can help you with your
enlightenment for a person is unique
and has different sets of desires,
inclination, and personalities, thus
justifying that no path is the same
with another. Although there is only
one commonality between
Mahayana and Theravada, that is
Nirvana can be achieved through
personal effort.
- Mahayana Buddhists believe that
one must become a Bodhisattva, or
the saint like people who have
become enlightened but who
unselfishly delay Nirvana in order
to help others attain such disposition
as well.
- Looking back, Mahayana Buddhists
believe that one must become a
Bodhisattva, or the saint like people
who have become enlightened but
who unselfishly delay Nirvana in
order to help others attain such
disposition as well.
- But for Theravada Buddhism a
person should be an Arhat, quite
similar with Bodhisattvas but are
not obliged but are encouraged to
help others attain Nirvana. By
guiding and teaching their fellow
Theravadin brothers and sisters.
- Thus, morally speaking, for
Theravada Buddhists, one has to
embrace the monastic and ascetic
life in order for someone to attain
Nirvana. Because, for Theravada
Buddhism, one should devote
himself/herself in meditation.
Making enlightenment personal as
different paths are laid down to
different people.
- Unlike Mahayana Buddhists,
Theravada Buddhists emerges as
more inclined on the Philosophical
mode or way of living one’s life. It
is solely focused on the person
rather than in communion. As they
come to realize that one should
strive to obtain wisdom to attain
enlightenment.
NIRVANA
- Nirvana is always personal
- One must become a monk and
embrace the monastic life in order to
attain enlightenment (Arhat)
- Devotion to meditation is key for
renouncing worldly desires.
- Great effort must be exerted by the
person in order to attain Nirvana
- Can be attained by anyone, even by
lay people
- One has to share insights and gain
communion with others.
- Compassion and Charity towards
others.
- One can attain enlightenment by
merely living a normal life.
Module 8
CONFUCIANISM
- The Chinese sage, Confucius,
(551-479 BCE) was born of an
aristocratic family. He was supposed
to have lived a good life until his
father died when he was 3 years old.
- His full name was k’ung ch’iu or
k’ng chung- ni. Later on, he was
known as k’ung fu-tzu, or master
king and eventually latinized as
Confucius.
- Confucius lived during the declining
years of the Zhou/Chou
dynasty-during the time when the
Chinese government had lost its
power that triggered its collapse.
The breakdown led to social
disintegration and a widespread
moral decay. As Confucius was
growing up, he experienced poverty,
politics abuse, and great hardship
that affected the lives of ordinary
people.
- The education he received led him
to become all the more aware of the
suffering of the people and the
society
- He became aware of the social and
political conditions of his hometown
which was the province of “Lu”
presently known as “Shandong”
- He asked for the moral renewal in
the political system of governance
in ancient china.
- In his analysis, he said that the only
way to obtain moral uprightness was
to return to the values of the past.
- He saw the need to reform social
and political life and to relieve the
suffering of the people.
- In 527 BCE, his mother died,
Confucius turned the family house
into a small school. He intended to
educate the people so that these
people can work in order to reform
the society.
- Confucius realized that it is through
education and the observance of the
traditional rites and ceremonies that
we become virtuous and wise.
- He wanted to bring the society back
to the time when people were still
morally upright while the leaders
were truly serving the people.
- He taught ancient classics (Mostly
about virtue and morality centered
in Chinese culture) and began
teaching any committed students
regardless of social standing.
- Confucius’ interest in politics led
him to join the local government.
His intellectual capability made him
rise to the position as minister of
justice. He realized that the
problems of the people had
originated from the sovereign power
exerted by the authority who had no
moral principle and was running the
government solely for the benefit of
sovereign luxury.
- At the age of 50, he left lu and
embarked on a 13-year travel in
search for a befitting ruler who
would lead the people into virtue but
only lead to an unsuccessful search,
later on he went back again to Lu to
serve his fellowmen.
- In 484 bce, he returned to lu where
he spent his remaining days as a
teacher.
- His lectures and teachings were
compiled by his students and what
as produced was the so called the
Analects (lun-yu)
- Confucius died at around 479 BCE.
It was only after his death that
people were able to accept his ideas
and philosophy which would later
influence the whole of china.
CORE TEACHINGS OF
CONFUCIANISM
- As the ideas of k’ung fu-tzu were
originally for the benefit of social
development of the human person,
the teachings of Confucius were
later adapted by the people and was
regarded as coming from divine
origin, as this kind of tradition
normally manifests in ancient china
as they normally practice ancestral
worship, so too Confucius was
revered as a holy sage.
- Confucianism was later revered as
both a religion and a philosophy of
the people. Thus, his followers
compiled his teachings, wrote them
down, and called it The Analects.
- Confucius gave highlights to
traditional values and methods of
government in order to deal with the
social unrest during his time. His
ideas were not considered as new
but as a reminder and an reiteration
of the declining traditions and
cultures of ancient china.
- Unlike the Indian religions which
considered the world as the source
of all suffering, a placed that should
be escaped. Confucius sought to see
the world, although filled with
suffering, is still a place wherein one
can attain a virtuous, moral, and
balanced life. As long as one is to be
transparent and virtuous one can use
suffering as a way to balance
oneself.
THE CONCEPT OF REN
- In as much as the human
person is a social being,
Confucius pointed out that
what makes a human being
uniquely human is the jen
(pronounced as ren).
Ren/jen can be defined in
different ways: “virtue,”
“love,” “Humanity,”
“Benevolence,” “true
manhood,” “Moral
Character,” and “Human
heartedness” to name a few.
- but for Confucius the most
important aspect of ren is
the“human heartedness.”
Apart from being able to
become wise, one should
also cultivate his/her moral
character which urges us to
become better. For the heart
is the one responsible for
empathy and
kindness/gentleness.
- Confucius believed that
another thing- "Ren" (仁),
or "benevolence"-was also
needed to maintain a
peaceful society. What is
this "benevolence"? It
means consideration of
others, sympathy, and
compassion.
- If people have consideration
of others when they interact,
human relations will be
shaped without resistance
and opposition, arguments
and conflicts, hatred and
malice. It is necessary to
move away from the roots
of the disorder of people
 killing each other. For that,
he believed that it is
important to educate people
to treat benevolence as
something precious.
- As Confucius once said
“Wherever you go, go with
all your heart.”
THE CONCEPT OF CHENG-MING
- One of the keys to cultivating the
basic human virtues that Confucius
wanted to put emphasis on was the
Cheng-ming, or the rectification of
names. The rectification of names is
a virtuous act that gives justice to
our name/identity
- Thus, Cheng-Ming is a matter of
bringing one’s character and actions
into agreement with the normative
ideals built into names of
fundamental relationships.
- Thus, to build a good society, every
person should desire first to improve
oneself because if one is to improve
oneself he/she improves relations
with others by the virtue of Ren and
Cheng-Ming, hence improving the
whole of society itself.
- As Confucius once said, “Do not do
unto other what you do not want
others do unto you”
CONFUCIANISM AS A RELIGION
- Unlike other oriental religions,
Confucianism has no clergy and has
no gods to worship, rather people
adhere to the moral teachings of
Confucius, because he created a
system that will guide the people to
respect everyone.
- Confucianism has no organized or
centralized religious body, as it is
considered as a moral philosophy,
but it is still categorized as a
religion due to its practices and the
early establishments of Confucian
communities.
- Moreover, Confucianism gives high
regard to traditional Chinese beliefs
such as filial piety, ancestral
worship, giving of sacrifices, and
other traditional ways that are
embedded in Chinese culture. This
is so because Confucius give high
regard to culture and tradition.
Module 9
SHINTOISM
- Shinto ("the way of the gods") is the
indigenous faith of the Japanese
people and as old as Japan itself. It
remains Japan's major religion
alongside Buddhism.
- Shinto does not have a founder nor
does it have sacred scriptures like
the sutras or the Bible. Propaganda
and preaching are not common
either, because Shinto is deeply
rooted in the Japanese people and
traditions. However, mythologies
collected in Japanese classics such
as Kojiki (the Record of Ancient
Matters ), compiled in 712, and
Nihonshoki (also known as
Nihongi, the Chronicles of Japan ),
compiled in 720, are regarded as
important texts.
- In the late 6th century AD, the name
Shinto was created for the native
religion to distinguish it from
Buddhism and Confucianism, which
had been introduced from China.
 - The ancient practice of Shinto
proper virtually disappeared and
was maintained only at a few great
shrines and in the imperial palace,
although the emperors themselves
had become Buddhists. The
distinctively Shinto priests became
fortune-tellers and magicians.
- Beginning in the 18th century,
Shinto was revived as an important
national religion through the
writings and teachings of a
succession of notable scholars,
including Mabuchi,
MotooriNorinaga, and Hirata
Atsutane.
- Before 1946 Shinto took two forms:
State or ShrineShinto, a patriotic
nationalistic cult, identified with and
financially supported by the
imperial Government; and Sectarian
Shinto, a general term for a number
of sects founded by private persons
and based on various interpretations
of traditional Shinto.
STATE SHINTO
- as the official government cult,
theoretically embodied the religious
beliefs of the entire Japanese people,
and the number of its adherents was
counted as the total population of
the empire. The cult centered on a
great profusion of shrines in all parts
of the country, ranging from small
wayside chapels commemorating
local spirits and families to great
national sanctuaries, such as the
Yasukuni Shrine, Tokyo, dedicated
to the spirits of soldiers who had
died in battle for Japan.
‘ of their history, adapting the traits
SECTARIAN SHINTO
- a religion of the same status as
Buddhism and Christianity, was
unaffected by these changes.
- At the present time it comprises 13
major and numerous minor sects.
- The principal sects are divided into
5 main groups:
1. Those that continue with little
modification the traditions of
ancient Shinto;
2. Those that emphasize adherence to
Confucian ethics;
3. Those that are predominantly
devoted to faith healing;
4. Those that practice the worship of
mountains; and
5. Those that are primarily devoted to
purification rites.
- In the early 1990s more than 110
million Japaneseparticipated in the
various Shinto sects, but those who
professed Shinto as their sole or
major religion numbered only about
3.4 million.
- The Shinto sects have
approximately 101,000 priests and
about 81,000 shrines. One of the
most authoritative works on the
subject is Shinto: the Way of Japan
(1965) by the American educator
and clergyman Floyd H. Ross.
RELEVANCE OF SHINTO IN
MODERN WORLD
- Japan is a nation widely associated
with the practice of “cultural
borrowing.” The Japanese have
liberally borrowed cultural traits
from their geographic neighbors
(particularly China) over the course
that suited them while always
altering them to make them
distinctly Japanese. Urbanization,
industrialization, and modern
transportation and communication
together rapidly changed the
Japanese way of life; the effect of
these developments was felt not
only in the cities, but also the
countryside. However, still buried
beneath Japan’s new exterior are
deep-seated customs and institutions
of traditional Japanese culture,
including its politics, religion, and
family life. Japanese society
continues to struggle to adhere to
the concepts of personal loyalty and
obligation that have been a tradition
throughout the ages. Buddhism and
Shinto once reaffirmed the national
group identity of Japan; they now
only whisper a shallow echo of their
former message. However, if Japan
has indeed been seething for a long
time, it may be in part because
seething below the surface is what
the Japanese are comfortable with.
The Japanese have been suppressing
themselves for a long time, and the
seeds of their modern malady were
planted in the Meiji restoration.
Cognitive dissonance is practically a
defining feature of the modern
Japanese psyche. Although change
is inevitable in all societies, the
Japanese are masterful at holding it
off, balancing it with tradition.
Tradition and ritual are still deeply
ingrained. For the foreseeable
future, the Japanese will likely
continue to cling to the visible
symbols of their religious traditions,
while the real changes continue to
occur below the surface.
ESSENTIALS OF SHINTO
BELIEF
1. HEART OF SHINTO
- is sensitivity to the
mysterious powers of
nature. Kami are not
thought so much as beings
living in another realm but
as powers in or near this
world whose presence can
be felt, for example when
you are standing in a grove
of trees or beside a waterfall
or in the shadow of a
mountain. The Kami can
also cause fear and dread,
like you would feel in a
hurricane or earthquake.
The Kami are the energies
that animate nature – they
cause the rice to grow and
the wind to blow.
2. KAMI
- are treated as persons and
are given names so human
beings can approach them
and feel closely related to
them – we already know the
name of the Kami of the sun
– Amaterasu and the
primordial parents Izanami
and Izanagi – there are
many lesser Kami – god of
fire, goddess of grain, ocean
spirits, mountain
spirits—spirits of great
trees, rivers and waterfalls –
also animal spirits,
especially powerful are
spirits of animals with great
cunning badger, fox or
snake.
3. ANCESTORS
- who have become kami live
close by – so shinto is a way
of maintaining connection
with the family and clan
members. Respect for the
dead comes both from love
of the deceased and fear of
the unknown. In shinto
ancestors are believed to be
able to influence a family’s
earthly life.
4. THE SPIRITS OF GREAT
LEADERS
- Especially past emperors,
artists, teachers, scholars,
are particularly venerated
and Confucianism
strengthened the shinto
respect for ancestors and
great people of the past.
5. SHINTO
- has no clearly defined code
of ethics but its moral
philosophy can be summed
up in two principles: engage
in respectful behavior
towards spirits, human
beings and nature practice
appropriate rituals of
purification and reverence.
There is no sense of internal
guilt in Shinto – no
moralistic god who gives
commandments, no judging,
no concept of original sin or
any idea of any basic sinful
tendency.
According to Shinto we must keep bodies,
houses, clothes clean and bright – in Japan
washing, sweeping, and cleaning – that you
see everywhere daily has religious
implications – one’s mind and character
must also be washed, purified, stainless.
Humans restore and maintain purity by
fulfilling their obligations and respecting
each other, the kami, nature – this spilled
over into zen – purification of mind.
THE FOUR AFFIRMATIONS
- Tradition and the family:
Understanding that family is the
foundation for preserving traditions
- Love of nature: Holding nature
sacred
- Ritual purity: Ritual bathing to
spiritually and physically cleanse
yourselves before entering a shrine
to worship the kami. (In addition,
festivals are held twice a year to
drive out pollutants or impurities.)
- Matsuri: Worshiping and honoring
gods and ancestral spirits
THE TEN RULES OF CONDUCT
1. Do not transgress the will of the Gods.
2. Do not forget your obligations to the
ancestors.
3. Do not violate the decrees of the state.
4. Do not forget the profound goodness of
the Gods, through which calamity and
misfortunes are averted and
sickness is healed.
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
10. Do not be carried away by foreign
teachings.
CORE ETHICAL TEACHINGS- Mokoto
no Kokoro/Magokoro
PRECEPTS OF TRUTHFULNESS AND
PURIFICATION
- As the basic attitude toward life,
Shintō emphasizes makoto no
kokoro (“heart of truth”), or
magokoro (“true heart”), which is
usually translated as “sincerity, pure
heart, uprightness.” This attitude
follows from the revelation of the
truthfulness of kami in humans. It is,
generally, the sincere attitude of
people in doing their best in the
work they have chosen or in their
relationships with others, and the
ultimate source of such a life
attitude lies in one’s awareness of
the divine.
- Although Shintō ethics do not
ignore individual moral virtues such
as loyalty, filial piety, love,
faithfulness, And so forth, it is
generally considered more
important to seek magokoro, which
constitutes the dynamic life-attitude
that brings forth these virtues. In
ancient scriptures magokoro was
interpreted as “bright and pure
mind” or “bright, pure, upright, and
sincere mind.” Purification, both
physical and spiritual, is stressed
even in contemporary Shintō to
produce such a state of mind. The
achievement of this state of mind is
necessary in order to make
communion between kami and
humans possible and to enable
individuals to accept the blessings
of kami.
RELIGIOUS PRACTICES
1. OMARI
- Any person may visit a
shrine and one need not be
Shinto to do this. Any
person may visit a shrine
and one need not be Shinto
to do this.
2. HARAE
- The rite of ritual
purification, harae or harai,
usually done daily at a
shrine, is a ceremony of
offerings and prayers of
several forms. Shinsen
(food offerings of fruit, fish,
and vegetables), tamagushi
(sakaki tree branches), shio
(salt), gohan (rice), mochi
(rice cake), and sake (rice
wine) are all typical
offerings. On holidays and
other special occasions the
inner shrine doors may be
opened and special offerings
made.
3. MISOGI
- The practice of purification
by ritual use of water while
reciting prayers is typically
done daily by regular
practitioners, and when
possible by lay
practitioners. There is a
defined set of prayers and
physical activities that
precede and occur during
the ritual. This will usually
be performed at a shrine, in
a natural setting, but can be
 done anywhere there is
clean running water. his
practice comes from Shinto
history, when the kami
Izanagi-no-Mikoto first
performed misogi after
returning from the land of
Yomi, where he was made
impure by
Izanami-no-Mikoto after her
death.
4. IMI
- Another form of ritual
cleanliness is avoidance,
which means that a taboo is
placed upon certain persons
or acts. To illustrate, one
would not visit a shrine if a
close relative in the
household had died recently.
Killing is generally unclean
and is to be avoided. When
one is performing acts that
harm the land or other
living things, prayers and
rituals are performed to
placate the Kami of the
area. This type of
cleanliness is usually
performed to prevent ill
things from happening.
WORSHIP OF THE SHRINE
SHINTO SHRINES
● are places of worship and the
dwellings of the Kami, the Shinto
"gods". Sacred objects of worship
that represent the kami are stored in
the innermost chamber of the shrine
where they cannot be seen by
anybody.
● People visit shrines in order to pay
respect to the kami or to pray for
good fortune.
● Shrines are also visited during
special events such as New Year,
setsubun, shichigosan and other
festivals.
● New born babies are traditionally
brought to a shrine a few weeks
after birth, and many couples hold
their wedding ceremonies there.
- Only a few of today's shrines are
considered to be built in a purely
Japanese style. Among them are
Shinto's most important shrines, the
Ise Shrines. There are tens of
thousands of shrines across Japan,
some of which can be categorized
into a few major groups of shrines.
Some of these groups are:
IMPERIAL SHRINES
- Directly funded and administered by
the government during the era of
State Shinto.
- They include many of Shinto's most
important shrines such as the Ise
Shrines, Izumo Shrine and Atsuta
Shrine, and a number of shrines
newly built during the Meiji Period,
such as Tokyo's Meiji Shrine and
Kyoto's Heian Shrine.
- Can be recognized by the imperial
family's chrysanthemum crest and
by the fact that they are often called
"jingu" rather than "jinja".
INARI SHRINES
- Dedicated to Inari, the kami of rice.
- Can be recognized by fox statues, as
the fox is considered the messenger
of Inari.
HACHIMAN SHRINES
- Dedicated to Hachiman, the kami of
war, which used to be particularly
popular among the leading military
clans of the past.
- Of Japan's thousands of Hachiman
Shrines, the most famous is
probably Kamakura's
TsurugaokaHachimangu.
TENJIN SHRINES
- Dedicated to the kami of Sugawara
Michizane, a Heian Period scholar
and politician.
- They are particularly popular among
students preparing for entrance
exams.
- Can be recognized by ox statues and
plum trees, Michizane Favorite
trees.
- The first and most famous Tenjin
Shrine is DazaifuTenmangu near
Fukuoka.
SENGEN SHRINES
- Dedicated to Princess
Konohanasakuya, the Shinto deity
of Mount Fuji.
- More than one thousand Sengen
Shrines exist across Japan, with the
head shrines standing at the foot and
the summit of Mount Fuji itself.
SHRINES DEDICATED TO THE
FOUNDERS OF POWERFUL CLANS
- Some powerful clans in Japanese
history established and dedicated
shrines to their clans' founders.
- The most famous examples are the
several dozens of Toshogu Shrines
dedicated to Tokugawa Ieyasu,
including the famous Toshogu
Shrine at Nikko.
-Another example is Kanazawa's
Oyama Shrine which is dedicated to
Maeda Toshiie, the founder of the
powerful, local Maeda clan.
LOCAL SHRINES
- Many shrines are dedicated to local
kami without association to other
shrine
CELEBRATIONS AND FESTIVALS OF
SHINTOISM
HATSUMODE
- First shrine visit of the New Year.
Hatsumode literally means “to pay
the first visit of the year to the
shrine,” where one expresses
gratitude for divine protection
during the past year and gains the
blessings of the local shrine for
ongoing protection in the coming
year.
MIYAMAIRI
- Christenings, Baptisms. One month
after birth (31st day for boys, 32nd
day for girls), parents and
grandparents take the child to a
shrine to express gratitude and ask
shrine priests to pray for their baby’s
good health and happiness. This is a
Japanese version of infant baptism.
KEKKONSHIKI (WEDDINGS)
- Most Japanese weddings include a
vow before the kami. The wedding
ceremony usually takes place at
hotels or gorgeous ceremony halls --
specifically designed for weddings,
and with makeshift shrine altars.
JICHINSAI
- Groundbreaking rituals. Shintō
ceremony of purifying a building
 site or ceremony to sanctify the
ground. In Japan, purification
ceremonies precede the
commencement of all important
events and functions.
JAN 1ST TO JAN 6TH
OSHOGATSU/SHINTO NEW YEAR’S
FESTIVAL
- The Kami (Holy Spirits) of the four
directions are honored, and prayers
for happiness, good health, and
prosperity.Towards the end of the
old year, people gather for bonenkai
(forget the year gathering), year-end
parties at which the irritations,
frustrations and any problems of the
past year are symbolically washed
away and forgotten.
- Children receive money,
otoshidama, for the New Year,
people involve themselves in the
whole range of activities special to
the New Year such as ladies in
kimono playing badminton, men
playing card and dice games and, in
some rural areas, men dressed in
costumes called Namahage visit
homes, to see if the young are
behaving well. January 7th Shinto
rites honoring Goddess Izanami,
partner of God Izanagi. They
created Nature and the Kami. Shinto
tries to live in harmony with the
cosmic forces of the Kami. January
15thDōsojinMatsuri Japan's popular
Fire Festivals, held around January
15 each year, are known as Dōsojin
festivals. Shrine decorations,
talismans, and other shrine
ornaments used during the local
New-Year holiday are gathered
together and burned in bonfires.
They are typically piled onto
bamboo, tree branches, and straw,
and set on fire to wish for good
health and a rich harvest in the
coming year. The practice of
burning shrine decorations has many
names, including Sai-no-Kami,
Sagicho, and DondoYaki.
February 11th National Founding Day
FEBRUARY 17TH TOSHIGOI
- Shinto rites honoring the Kami and
offering prayers for a bountiful rice
harvest. The Kami are
manifestations of Kuni-Toko
Tachi-no-Kami, the one universal,
primordial and eternal, immanent
and transcendent Holy Spirit.
MARCH 3RD ANNUAL FESTIVAL OF
HINAMATSURI (DOLL FESTIVAL)
- HinaMatsuri celebrates both
girlhood and the ancient belief that
dolls possess the power to contain
evil spirits; both homes and public
places abound with traditional
seven-tiered doll displays.
APRIL 5TH QINGMING FESTIVAL
- A day for remembering ancestors,
partly by tending to their gravesites.
Families often burn paper
representations of objects the
deceased may need in death.
APRIL 8TH HANA MATSURI/SHINTO
FLOWER FESTIVAL
- A ceremony called Kanbutsu-eis
held to commemorate the Historical
Buddha's birthday.
- Shinto rites honoring the Kami.
APRIL 29TH SHOW NO HI
- A national holiday celebrated on the YANG (White)
Shōwa emperor's birthday. - Day
- Light
OCTOBER 17TH SHICHI-GO-SAN - Function
- The festival for three, five and seven - Hot
year-old is held nationwide. - Sun
Children in classical dress are taken - Dryness
to shrines to seek the protection of - Birth
the kami in this delicate stage of - Expressive
their lives. - Male
- The Shichi-Go-San or 7- 5-3
Festival is one of the unique YIN (Black)
Japanese festivals. Boys who are 3 - Night
and 5 years old, and girls who are 3 - Darl structure
and 7 are taken to a shinto shrine, - Cold
often in their first kimono, and the - Moon
parents pray for their continuing - Fluid
good health and prosperity. - Death
- Calm
NOVEMBER 15TH - Female
SHICHI-GO-SAN/THE HARVEST
FESTIVAL SYMBOLS
- Families visit the god praying for - The Yin and Yang is the most
their children's growth and at the well-known Daoist religious
same time this occasion for the child symbol.
to be recognized by the public & - It is an image composed of a circle
gods as a member of society. divided into two swirling parts: one
black and the other white.
- Overall, the Yin and Yang symbol
Module 10 signifies the perfect harmonic
balance in the universe. For
TAOISM example, day and night; birth and
death.
TAIJI/YIN-YANG
HISTORICAL BACKGROUND
- Laozi (Lao-tzu), meaning “Old
Master,” is believed to have
authored the Dao De Jing (Tao te
ching or The Book of the Way and
its Power), dating back to around
the third century B.C.E.
- According to myth, Laozi was
conceived by a shooting star and
 was born of a virgin mother, who
kept him in her womb for 82 years;
Laozi was said to be born with
flowing hair, which signified that he
would become a wise man.
- He is considered as the first
important Daoist who is believed to
be a senior contemporary of Kung
Fuzi
- The historian Sima Qian (145-86
BCE) tells the story of Lao-Tzu, a
curator at the Royal Library in the
state of Chu, who was a natural
philosopher
- Lao-Tzu believed in the harmony of
all things and that people could live
easily together if they only
considered each other's feelings
once in a while and recognized that
their self-interest was not always in
the interest of others
- Lao-Tzu grew impatient with people
and with the corruption he saw in
government, which caused the
people so much pain and misery.
- He was so frustrated by his inability
to change people's behavior that he
decided to go into exile.
- As he was leaving China through
the western pass, the gatekeeper Yin
Hsi stopped him because he
recognized him as a philosopher.
- Yin Hsi asked Lao-Tzu to write a
book for him before he left
civilization forever and Lao-Tzu
agreed. He sat down on a rock
beside the gatekeeper and wrote the
Tao-Te-Ching (The Book of the
Way). He stopped writing when he
felt he was finished, handed the
book to Yin Hsi, and walked
through the western pass to vanish
into the mist beyond.
- Sima Qian does not continue the
story after this but, presumably (if
the story is true) Yin Hsi would
have then had the Tao-Te-Ching
copied and distributed.
- All that is known of Lao-Tzu comes
from the classic work Records of the
Grand Historian by the Han Dynasty
writer Sima Qian (86 BCE).
- Sima, working from older historical
and literary documents, claims that
Lao-Tzu was one of the curators at
the Royal Library in the state of Chu
and was known as a philosopher.
- He advocated a deep, connective
empathy between people as the
means to peace and harmony and
claimed that such empathy was
possible through recognition of the
cosmic force of the Tao which had
created all things, bound all things,
moved all things, and finally lost all
things back into their original state.
Aligning oneself with the Tao,
according to Lao-Tzu, brought one
into harmony with the universe and
enriched one’s life; opposition to the
Tao only brought frustration,
unhappiness, and anger which
resulted in bad behavior.
- The wars continued and various
schools of Chinese philosophy were
established which tried to suggest
the best way to end the violence and
establish a moral government that
would care for its citizens. Lao-Tzu,
according to Sima Qian, persisted in
his efforts to convince people to
accept the Tao and live a life in
harmony with each other and the
universe, and when he finally
understood they never would listen
to him, he abandoned human society
for self-exile.
 SACRED SCRIPTURES
DAO DE JING
- Meaning “The Book of the Way
and its Power.”
- The TAO-TE-CHING is an attempt
to remind people everyone could
live together peacefully if people
would only be mindful of how their
thoughts and actions affect
themselves, others, and the earth.
- Is not a 'scripture' in any way. It is a
book of poetry presenting the simple
way of following the Tao and living
life at peace with one's self, others,
and the world of changes
- The Tao-Te-Ching is an attempt to
remind people that they are
connected to others and to the earth
and that everyone could live
together peacefully if people would
only be mindful of how their
thoughts and actions affect
themselves, others, and the earth
BOOK OF CHUANG TZU/ZHUANGZI
- It consists of delightful parables,
metaphors, and poetic passages, and
is praised for its high literary value
which represents the most
significant formulation of early
Daoist thought.
- Zhuangzi is divided into three
sections: the Inner Chapters, Outer
Chapters, and Miscellaneous
Chapters.
CONCEPTS/BELIEFS
THE DAO (OR TAO)
- The “Way”
- The “Path”
- The source of life
- The energy of the universe
- The ultimate goal = To live in
harmony with the Tao
- According to Laozi, the Dao, which
is the essential concept and creative
principle in Daoism, existed before
the world. It is undetectable,
indistinct, shapeless, and
indefinable, it is the foundation of
all beings, and the way in which
nature and the universe exist.
- All things come from it, and are
nourished by it,that is why
sometimes the Dao is called
“Mother.” Dao is the origin of
heaven and earth and it is also the
way in which heaven and earth now
live.
- The Dao is distinct from God. It is
not a being for it is the origin of all
beings, and its great virtue is that it
does everything but desires nothing.
It is “emptiness”, which does not
compete with other forces but is
content with itself. This
contentment, when practiced by
people, will enable them to lead
good lives (Ching 1993).
DEITY/GOD (DAO AS THE ORIGIN
OF ALL BEINGS)
- Unlike the Abrahamic religions,
Daoism does not have a God, for
Daoists believe that the universe
originated from the Dao, which
created and controls the universe
and distantly guides things on their
way.
 - However, the Dao itself is not God
and is not worshiped by the Daoists.
Instead, they worship deities, who
are gods of a particular role, and
they traditionally worship Laozi not
only as the first god of Daoism but
also as the representation of the
Dao.
- Most of the deities worshiped by the
Daoists were borrowed from other
cultures, but they are within the
universe and are subject to the Dao.
- For the Daoists, the Dao possesses
heavenly qualities, is mysterious,
indescribable, lies under the surface
of sense perception, and unifies
obvious opposites on a different
level.
- Daoists also believe that the Dao
can only be found in silence since it
is heavenly and beyond change. For
the Daoists, God is found inside us,
in the thoughtful emptiness from
which all power and life originates
in all directions; it is the “Nothing”
within all of us where all our energy
comes from.
THE DE (OR TE)
- Virtue, inner power, integrity
- The power of Tao
- The manifestation of Tao throughout
human experience
- Live true to one’s essence and
influence your kindness on others
THREE TREASURES
1. COMPASSION OR KINDNESS
- Love others like loving
oneself
2. SIMPLICITY OR FRUGALITY
- Live in simplicity, stay
away from material or
physical desires
3. HUMILITY OR MODESTY
- Not expressing assertive
authority
WU-WEI
- Action without action
- Non-doing
- Let the nature runs its course
- Do not interfere with nature
Examples
- Kill the tiger? Kill the cubs?
DO NOTHING.
- Let the deer die? Feeling
guilty? DO NOTHING.
TAIJI/YIN-YANG
- Duality forming as a whole
- The nature of change balances to
halves
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
the 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).
- 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.
- QI is life-force—that which
animates the forms of the world.
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).
IN SUMMARY:
- 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.
1. 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.
2. 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
their own desires and compulsions
push them into doing things.
Generally, Daoism, just like other
religions, disapproves 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.
3. FATALISM
- Daoism has often been
criticized for propagating
laziness or espousing a
fatalistic attitude in life by
letting nature take its course
and reminding Daoists to
just go with the flow.
- The example of running
water exemplifies this kind
of unforced action, for when
running water
- in a stream encounters a
rock on its path it does not
need to force its way to be
able to pass through, instead
it just passes through its
sides for it to continue its
path.
4. SUPERSTITION
- There is a misconception
that Daoism involves
sorcery, which includes the
drawing of signs, chants,
and other practices which
led to the notion that
Daoism promotes
superstitious practices.
- But the practice of ancestor
worship has been an aspect
of Chinese culture which
found its way in Daoism,
similar to the Shinto
practice among the
Japanese, thus Daoists often
find themselves in temples,
praying to their ancestors
for guidance in their
everyday lives.
- They believe that all things
have spirits, and that deities
of the heavens and earth are
all around us. They are
always around us to guide,
protect, and bless us, thus
we should always see to it
that we show our gratitude
to them by performing
rituals such as praying and
using incense as a medium
of communicating with the
deities, for they believe that
when the precious incense
burns in the golden incense
burner, the smoke travels up
to the heavens.
- According to Daoist
scriptures, the offering of
three sticks of incense is
 important if one wishes to
convey a message to the
deities, who in turn will
shower them with blessings.
Daoists believe that the left
hand must be used to offer
the incense, because the left
hand represents the yang,
which symbolizes respect.
While offering the incense,
they will silently recite the
spell “Burning of the
incense shall receive
ultimate peace.” They have
to make sure that the
distance between the three
incense

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.