A COMPARISON OF DAOISM AND SHINTO

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1 A COMPARISON OF DAOISM AND SHINTO Grade Level This lesson was written for a 6 th - grade Social Studies class; it can be adapted for grades 5-8. Purpose To examine the origins and beliefs of early Chinese and Japanese religions and how these beliefs are reflected in art. Concepts Daoism (Taoism): one of the three main religious traditions in China, along with Confucianism and Buddhism; it emphasizes personal freedom and living in harmony with nature Dao: translated as the "Way" or the "Path," the spiritual force of the universe Lao-tzu: literally "Old Master," the legendary founder of Daoism Daodejing (Book of the Way and Its Power): the basic Daoist text Yin and yang: two opposing but complementary forces that the ancient Chinese believed to be the basis of creation Qi (pronounced chee): the vital energy or life force within each person Shinto: an ancient indigenous religion of Japan developed to explain the relationship between human beings and the forces of nature Kami: often translated as "god" or 'deity," in Shinto these are spirits that inhabit all living things; they are identified with natural phenomena. Amaterasu: Japan s sun goddess and the most important kami in Shinto. All Japanese emperors are believed to be her descendants. Key Ideas Some Daoist trace their origins to the legendary Yellow Emperor, also known as Huang-di, who is said to have ruled from BCE It is claimed that, among other things, he invented alchemy, wrote a treatise on how to become immortal, and knew how to make gold. Philosophers in the Daoist tradition, who were also concerned with immortality and alchemy, revered the Yellow Emperor as the source of their teachings. The teachings of Daoism are thought to have been formulated by Lao-tzu. According to legend, Lao-tzu was the imperial librarian who retired at the age of

2 eighty. As he was riding off to the Western Provinces on a water buffalo, a border guard stopped him, recognizing him as a man of great wisdom. The guard asked Lao-tzu to write down his wisdom. He is said to have hastily dashed off the 5,000 characters of the Daodejing and ridden off. Daoists believe that they must nurture the qi that has been given to them and that breathing exercises and the movements practiced in the martial arts (wushu) are vital to the body's health. Shinto is thought to date back to the very beginnings of Japanese culture. It does not have a founder nor any sacred texts, but embraces a diverse body of beliefs and practices centering on the rites and festivals undertaken by the community not the individual. Until the coming of Buddhism in the 6 th century there were no statues or other representations in Shrinto shrines as they did not believe in using a man-made object to convey the identity or power of a higher being. When Amaterasu, the sun goddess, decided to send her grandson, Ninigi no Mikoto, down to Earth to rule it, she gave him three precious objects--a mirror, a sword, and a jewel. He married a beautiful goddess, but when her father also offered her ugly sister as a bride Ninigi refused. The father put a curse on all his descendants so their lives would be short and thus was the race of man born. Jimmu, Ninigi's grandson, established himself as the first emperor and the mirror, the sword, and the jewel became the Imperial regalia. Amaterasu's shrine is at Ise is considered Japan's most important place of pilgrimage. Even today the emperor conducts rites at Ise to ensure a rich harvest and undergoes secret rituals there just prior to his enthronment. Followers of Shinto try to make a pilgrimage there at least once in their lifetime, believing it will ensure salvation. The single most important feature of the shrine at Ise is the rebuilding every 20 years, a practice that began in 690 CE and has continued almost without interruption up to the present. On an identical plot of land, next to the shrine, an identical replica is built and a solemn ceremony is held as the divinity is transferred to its new home. The old shrine is then dismantled and distributed throughout the country to be used for repairs in other shrines. Shinto shrines have festivals (matsuri) throughout the year to entertain the kamis so they will continue to bestow blessings and abstain from causing misfortune. Materials Daoist images Miniature Mountain with Daoist Paradise, 18 th century, CMA Dish with Loazi Riding a Water Buffalo (interior); Pavilion and Immortals in Rocky Landscape (exterior), , CMA Bowl with Land of Taoist Immortals Scene, , CMA Plate with Isle of the Immortals, , CMA Raft Cup, 1345, CMA Bottle-shaped Vase, , CMA Mirror with Four Nipples, Immortals, Dragon and Tiger, , CMA La Immortals, CMA

3 Shinto images Shinto Deities, CMA Zao-Gongen, 13 th century, CMA Enno Gyoja, , CMA Head of a Male Shinto Deity, 10 th century, CMA Shinto Deity: Izu-san Gongen, 12 th century, CMA Hartz, Paula R. Taoism World Religions. New York: Facts on File, Osborne, Mary Pope. One World, Many Religions: the Ways we Worship. New York: Knopf, Meredity, Susan et al. The Usborne Internet-linked Encyclopedia of World Religions. Tulsa, OK: 2002 Osborne, Mary Pope. One World, Many Religions: the Ways we Worship. New York: Knopf, Wilkinson, Philip. Buddhism. New York: DK Publishing, Chart paper, markers Teacher Notes Daoism Teacher Notes--Shinto Procedure 1. Provide students with literature on Daoism and Shinto from local and school libraries. 2. Incorporate technology by having students search web sites to find information on the origin and beliefs of the religions. 3. After students have explored these resources, write the name of each religion on the board with space below for students to fill in. Using their research, have students work as a class to fill in the major tenets of both faiths. Make sure that they have covered all the key ideas, and supplement their information as necessary (See Teacher Notes on Daoism and Shinto). 4. Divide the class into four groups and distribute chart paper to each group. 5. Each sheet will have one of the following titles: Origin of Daoism, Origin of Shinto, Beliefs of Daoism, and Beliefs of Shinto. 6. Using books, the Internet, and what they have learned from class discussion have students fill in the chart with as much information as they can find. 7. Display completed charts and initiate a class discussion about the threads of commonality and the differences. 8. Tell the students they will be doing an art exhibition that compares and contrasts Daoism and Shinto. 9. Display the images from the Cleveland Museum and ask students what they see in these images that might reflect the ideas they have uncovered in their research. 10. Assign one work of art to each student or pair of students. Have the students write up a short explanation of their object, such as you might find on the label

4 copy in a museum. Also, have each student use markers to draw an exact copy of the assigned piece. 11. Have each student or group of students present his or her (their) artwork. Then have the class work together to come up with similarities and differences. This might take a few short sessions of discussion. Make sure one student acts as note keeper. 12. After discussion, display CMA art images again and discuss how the ideas of respect and reverence for nature and living in harmony with it are evident in the artwork. 13. After all the information is gathered, have students decide how the artwork should be arranged in order to create an exhibition of Shinto and Daoist art 14. Students can work in Power Point or Pagemaker to create a small catalog. One student should be nominated to write the introductory statement to the exhibition. 15. Have an exhibition opening party and invite other classes to come visit. Make sure your class works as an education staff explaining the work to the other students. Enrichment A. Research festivals celebrated in Buddhism, Shinto and Daoism. Report on similar festival customs. B. Research the legendary Lao-tzu. Write a report about his life and his contribution to Daoism. C. Students can use construction paper to show the balance of the forces of nature by creating the yin-yang (taiji) symbol. Ohio State Standards People in Societies Standard 1. Students use knowledge of perspectives, practices and products of cultural, ethnic and social groups to analyze the impact of their commonality and diversity within local, national, regional and global settings. Social Studies Skills and Methods 1. Students collect, organize, evaluate and synthesize information from multiple sources to draw logical conclusions. Students communicate this information using appropriate social studies terminology in oral, written or multimedia form and apply what they have learned to societal issues in simulated or real-world settings. This lesson plan developed by Jackie Crandall, Beachwood School System, Beachwood, Ohio.

5 Teacher Notes Daoism Daoism developed during the 6 th century BCE as a philosophy or way of thinking about man's relationship to nature and the universe. Lao-tzu, the legendary founder of Daoism, was supposedly a slightly older contemporary of Confucius. He is credited with writing the Daodejng (Classic of the Way and Its Power), the principal Daoist text, which contains poetic passages, sayings, fragments of political texts, and passages intended for recitation. The text is probably a compilation of various writings collected over time and was not written down until sometime in the 3 rd or 4 th century BCE. By the second century CE Lao-tzu had been deified and transformed into the focus of an organized religion. The basic principle of Daoism is the Dao, which is often translated as the way or path. Conceived as an empty void, the Dao is also the powerful force capable of creating the universe. It is the fundamental source of all things that exist, the foundation of all energy. This energy, known as qi (pronounced chee), is one with matter and so all people are qi. The Dao also generated the opposing types of energy known as yin and yang, the two forces that since ancient times in China were thought to be the fundamental principles controlling everything in the universe. Yin is described as female, dark, passive, and cold; yang is male, light, active, and warm. While opposite, yin and yang are interdependent, just as day becomes night and then day again. The two principles are thus complementary and succeed each other in a continuing cycle by which all things grow and change. The Dao is said to be eternal, infinite, unchanging, self-sufficient, empty, and silent. Lao-tzu compared it to a block of wood that had not yet been carved into a form. According to Lao-tzu wisdom begins by studying oneself and a wise man is one who takes no action that interferes with anything but leaves things alone. This concept of "acting without acting" is known as wu wei. A person with this ability is in harmony with the Dao, the source of all things that exist, which does nothing (wu wei) but leaves nothing undone. Wu wei has been compared to water, which is thought in itself to be weak, yet is one of nature's strongest forces and is found everywhere. To realize the Dao, one must live simply and virtuously, in harmony with nature. As opposed to Confucianism, which strictly regulated the behavior of ruler and subject, Daoism argued that the best form of rule is the government that governs least. Accordingly, the ideal ruler is a wise man who is in harmony with the Dao and governs so effortlessly that his subjects are not aware they are being governed.

6 In Daoist tradition there are Eight Immortals, human beings who are believed to have obtained immortality through strenuous meditation, the performance of good deeds, and the act of making sacrifices. They lived on the tops of mountains but kept their bodily forms and remained in touch with those on earth. Even today their pictures and symbols are used to represent long life and immortality. Teacher Notes Shinto Shinto beliefs are deeply rooted in the traditions of Japan. Shinto does not have a founder, nor does it have sacred texts, such as Buddhist sutras, the Daoists Daodejing, or the Bible. Unlike many other religions, there are no absolutes in Shinto and nobody is thought to be perfect. As human beings are believed to be fundamentally good, evil must be caused by evil spirits. The purpose of Shinto rituals is to drive away these evil spirits through selfpurification, prayers, and offerings to the kami. Everything in nature shares the quality of being a kami. The kami inhabited special trees, boulders, mountains, waterfalls, or similar physical objects as well as gods and goddesses and even extraordinary human beings. The focus of worship was not only the spirit or deity, but also the object in which it lived. The term kami was also used for powerful forces of nature--good and evil, animate and inanimate--that were thought to be manifestations of the higher powers that controlled such powerful forces as wind, thunder, lightning. Humans were considered just one element in the vast landscape of nature, part of a universe that included the realm of the dead as well as the gods. Humans became kami when they died and were revered by their families as ancestral kami. It is from Shinto that Japanese mythology was born and the Japanese consider themselves to be a race descended from deities. Their earliest historical records describe the crucial role the gods played in the affairs of the living; these myths were recorded in the 8 thcentury Kojiki (Record of Ancient Things) and the Nihongi (Chronicles of Japan). In mythology, Amateratsu is the daughter of primordial couple, Izanagi (male) and Izanami (female), who created the islands of Japan. Amateratsu is the Sun Goddess from whom it is believed the first emperor, Jimmu Tenno, through her grandson Ninigi, descended to earth to rule the Japanese Islands. Amaterasu is considered Shinto's most important kami. Shinto shrines are places of worship and often considered the home of extraordinary individuals who became kami when they died. People make pilgrimages to visit shrines to pay respect to their respects or pray for good fortunes. Shrines are usually approached through wooden torii, one or more gates that mark the entrance to the shrine. Torii, often painted orange and black, are said to mark the boundaries between the physical world and the spiritual one. Near the entrance is usually a well or a fountain for worshipers to clean their face, hands, and mouth for purification before approaching the shrine. No statues or images of kami existed in Japan before the coming of Buddhism in the 6 th century. The idea of using a man-made object to convey the identity and power of a

7 higher being was not part of Shinto. With Buddhism came bronze and wood statues as well as other images of the Buddha and the members of his pantheon. These were considered essential teaching tools for conveying the ideas of the new religion. By the ninth century, the Shinto clergy had joined forces with the aristocratic members of the court to identify the power of the emperor with three sacred objects thought to have been given by to the Japanese Amaterasu; shrines, such as the one at Ise, were built for the worship of these emblems, and sculptural images of kami were produced for placement in such shrines.

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