John Lee DG.

Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 1: Theravada Buddhism
Activity: The Eightfold Path
Enrichment Activity: A Biographical Narrative
The Enlightened One: A Biography
Buddha (the enlightened one), also known as Siddhartha, was born in 400 BCE in the Lumbini
area of what is now present in Nepal, near the Indian border. He was raised in a palace with all the
luxury features and pleasures imaginable. It is stated that when Siddhartha was a young noble prince, his
father tried to protect him from the world's anguish and suffering. It is indicated that Siddhartha's father
had a hunch that he would one day forsake the world.
On the other hand, Siddhartha sought a higher purpose in life in his early adulthood. He left the
palace in disguise and travelled about the realm. Siddhartha encountered several individuals suffering
from old age and disease and death. His journey demonstrated the fleeting essence of existence, which
profoundly affected him. As a result, Siddhartha vowed to discover the underlying meaning of life.
Siddhartha has attained enlightenment at the age of 35, following years of searching. Enlightenment is a
condition of increased awareness of the truth. Moreover, he also attained nirvana during his enlightened
time. Nirvana means 'unbinding' and represents the release of all attachments and achieving peace,
therefore ending the cycle of death and rebirth. 
When Siddhartha attained enlightenment, he had to choose whether to preserve this knowledge
for himself or educate others on eliminating their misery. In the end, he devoted the next forty-five years
of his life to writing, teaching, and traveling in India. After many years of education and traveling across
India, the Buddha died. On his demise, he instructed his disciples to concentrate his life on his principles
and his moral standards.
John Lee DG. Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 2: Mahayana Buddhism
Enrichment Activity: Report Paper
A Compassionate Relief
A non-profit organization created in 1966 by Dharma Master Cheng Yen on Taiwan's poor east
coast, the Tzu Chi Foundation is dedicated to alleviating poverty. Since its inception over 50 years ago,
the Foundation has improved social and community services, medical care, education, and humanism in
the Taiwanese institution. Master Cheng Yen is a fervent believer that pain in this life is produced by
material deprivation and spiritual poverty. She believed that the "want of love for others" is the
foundation of the issues that exist in the world.
Providing emergency assistance to typhoon-affected areas in Bangladesh was the foundation's
foreign assistance initiative, which began in 1991. We are particular in our belief that "Nothing is more
precious than life, and all creatures are equal." It has been demonstrated first-hand that Tzu Chi can
overcome timely, geographical, and political hurdles to bring assistance and hope to war, flood, and
drought victims. As of August 2005, Tzu Chi's aid has reached over fifty-seven nations on five different
continents.
Tzu Chi is a volunteer-based, spiritual, and humanitarian organization whose aims are to provide
tangible assistance while encouraging compassion and humanity in both the givers and the recipients. In
the years since its inception, the Institute has devoted its efforts to advancing charitable causes in
medical, education, environmental preservation, and the development of humanistic ideals and
community volunteering. Humanitarian labour is a method of assisting people in need and exposing the
volunteer to the harsher side of life to discover fulfilment and the real purpose of life via their giving.
From the freezing Arctic Circle to the scorching tropics, many remote regions have been
influenced by Tzu Chi volunteers who have risked their lives to help those suffering from diseases or
fighting in war-torn areas. Their conviction in the power of "making the impossible possible" has
enabled them to complete several complex projects. In addition to providing material assistance, Tzu
Chi has promoted mutual aid among disaster victims and assisted them in becoming self-sufficient by
including them in the reconstruction of their communities. When catastrophe victims are inspired to help
others when they can, a worldwide village of Great Love is created, the ultimate aim.
John Lee DG. Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 3: Theravada Buddhism
Title of the Activity: POSTER WITH A TWIST!

As for the upcoming election, we Filipinos have the most significant responsibility of choosing
the leaders capable of leading our country shortly. Our next leaders are the pillars of the Philippines's
future as well as the future of the citizen of this country. Therefore, we should practice the right
mindfulness and the right speech to choose the leader who has the right mindfulness and the right speech
at the same time.

As a voter, we should be mindful to select the most qualified leader among the candidates. We
should use our voice to spread awareness on what kind of leader we should pick.

We should pick the leader with the right mindfulness, someone who has concrete platforms to
bring the Philippines into competition with other countries, and someone that is capable of showing up
and helping the Filipinos through times of need. We should vote for the leader who has the right speech
to speak for the truth, the needy, and the common people. We should select a leader that can evoke
inspiration and persuade the society in the unity of volunteerism to change and be better.
John Lee DG. Valdez

12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 4: Theravada Buddhism
Enrichment Activity: Report Paper
“Filial Piety in Philippine Tradition”
Filial Piety can be associated with attitudes heavily influenced by the principles of tradition and
expenditures. It is where having compassion for and caring for one's parents is an ingrained part of
Chinese cultural practices while also serving as a way for a child to pay back their parents for their care
while they were a child. Our country, the Philippines, was colonized by China in the past, so it is
undeniable that the influence of this culture is evident in today’s era.
Philippine culture places a high value on the notion of filial piety. It is necessary to retain the
family's collective face and prevent shame towards the ancestry, called “utang na loob.” Filipinos
anticipate resources to care for and assist their parents, according to utang na loob, value-based
expectation. Parents offer lifelong support to their children; in exchange, they grant respect and care for
parents or elders in the family. The conventional characteristic of utang na loob fits nicely with filial
piety or the dutiful act of caring and respect for parents and the elderly. A relevant instance of this
concept is having extended relatives in our home, keeping them in our household like how our parents
keep their grandparents. In addition, filial piety is also a way of giving back, showing appreciation, and
fulfilling a moral responsibility to repay their kindness to parents who have made “pagmamalasakit”
(sacrifices) for the sake of their children's well-being, among other things. It entails more than simply
monetary contributions since it represents a commitment that will last a lifetime. Because it is ethically
required, a person must pay back 'the benefit received in many different ways, a cultural attribute deeply
embedded in Filipino families and communities.
A key idea of filial piety is the duty to help one's parents. Like the Chinese and the Japanese,
Filipinos hold this same intrinsic worth and heritage in their hearts. Even though many Filipinos are
unfamiliar with the philosopher Confucius, they adhere to the Confucian moral compass of providing for
one's parents and the elderly. Nonetheless, filial piety is unintelligible until it is understood in the
context of one's family. The ideals of honouring and caring for one's parents and the elders in one's
family are rooted in the family's values of honour and care. It prioritizes the importance of family
centrism ensures that one will receive support, respect, and safety.
John Lee DG. Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 5: Theravada Buddhism
Enrichment Activity: Symbol

(Inspired by Taoist sword, fly brush and fan)

In Taoist philosophy the concepts of genuineness and longevity are emphasised. Other concepts
include health, immortality, vitality, wu wei (non-action, which is an instinctual behaviour and an ideal
equilibrium with the tao), disconnection and refinement (emptiness), spontaneity and transformation,
and omnipotence. Essentially, the Taoist philosophy represents the underlying or genuine character of
the world; it is the vital, indescribable process that occurs throughout the universe. Tao both precedes
and embraces the entire universe, according to Chinese philosophy. Inaction, simplicity, and living in
harmony with nature are three of the most essential Taoist concepts. It was the belief in the law of unity
of the two opposing forces, yin and yang, that formed the foundation of Taoist philosophical principles.
If one tries too hard to achieve a given desire, the law of returned effort will kick in, and the result will
be the polar opposite of what was sought in the first place.
John Lee DG. Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 6: Theravada Buddhism
Enrichment Activity: Filipino Practices V.S Japanese Beliefs
Filipino Practices Japanese Beliefs
1. Respecting the elementals “Kami”

Filipino folklore is a treasure trove of elementals, In Japan, sacred spirits who manifest themselves in
ranging from giants chewing tobacco too little, the shape of objects and concepts that are essential
grouchy old men who live in anthills to a variety to existence, such as the elements of wind and rain;
of other creatures. Many Filipino children's mountains; trees; rivers; and fertility. Once they
childhoods are filled with tales about these die, individuals are transformed into kami, who are
animals, which elicit both fascination and horror in treasured by their families as ancestral kami.
the hearts of the young. Many superstitions still
exist today in relation to the belief in such entities.
When going through areas where elementals are
likely to be present, one of the most commonly
heard expressions is "tabi tabi po" (pardon me).
2. Religious Festivals/Fiestas “Matsuri”
Religious festivals in the Philippines are not
Due to the fact that practically every shrine has its
merely for displaying art, culture, cuisines, and
own celebration, Japan has a plethora of festivals.
skill; they are also for educating the public. They
Festivals are often conducted once a year to
are ways to celebrate and pay tribute to patron
commemorate the shrine's kami or to mark a
saints in various ways. Because of the supernatural
seasonal or historical occasion. Some of these
power of the relics, it is considered a responsibility
festivities linger for many days, and they are
by many Filipinos to attend the service. Their great
frequently marked by processions in which the
faith inspires them to be grateful for the blessings
image of the local kami is carried via “dashi” or on
and good fortune that the saints provide.
colourful floats through the streets of the city.
3. Home Altars Kami Shelf
These domestic altars are traditionally adorned
A tiny altar is frequently placed within Shintoist
with a variety of religious artefacts that are
homes, and it is here that they execute the
reverently placed atop them for reverence.
accompanying rituals: cleansing; offertory;
Whether it's in the shape of printed prayer cards or
clapping their hands to the kami (who, they think,
sculptures of saints that have been handed down
can see and understand what they are doing); and
through the centuries, these religious artefacts
offering of prayers (among other things).
serve to remind us not just of our religion, but also
of our long and illustrious past.
4. Agimat “Mamori and Shimpu”
Classified in other languages as anting or anting-
The selling and dispensing of charms or amulets at
anting, agimat is a Filipino term that can be
the shrines, in addition to the opportunity to
translated as "amulet" or "charm." Anting-anting is
worship the kami, is a major draw for visitors to
also a Filipino technique of enchantment and
the temples and shrines. They think that these
wizardry that makes extensive use of the talismans,
ornaments give protection and, in some cases, may
amulets, and charms described above. A few more
even be used as a source of magic. It is common
common words for agimat include “bertud” and
for them to wear own pendants, and their
“galing,” to name a few.
dwellings are generally secured by magical charms
in the shape of lintel plaques or various talismanic
emblems put on the altars dedicated to their
respective gods. The most popular Japanese name
for charm is “mamori,” which they think gives
them with defense and may consist of a diverse
variety of artefacts, according to the culture. In
Japan, the term "shimpu" is used to refer to the
mystical artefacts that may be received when
visiting Shinto temples.
5. Spirit Homes Shinto Shrines
Ancient Filipinos and Filipinos who practice This type of worship, also known as ceremonial
indigenous Philippine folk religions are less likely worship, comprises a visit to a Shinto shrine that
than other civilizations to include such "temples" removes a worshipper from his or her typical
of devotion because different cultures think about surroundings. A rope is attached to trees at Shinto
them. They do, however, have holy shrines, which shrines, notably the oldest and most respected
are also known as "spirit homes," where they shrines, to symbolize respect for the existence of
worship. These constructions may vary in diameter kami. This style of devotion is accompanied by the
from tiny roofed platforms to structures identical formation of kami.
to small houses to shrines that appear similar to
pagodas, particularly in the south, where early
mosques were also constructed in the same fashion
as these structures. They were known by numerous
indigenous names, which varied depending on the
ethnic group with whom they were associated.
They can also be used to keep taotao and the
caskets of ancestors, among other things. Taotao
was also housed in holy caverns known as "Moog"
to the Bicolanos.
John Lee DG. Valdez
12-HUMSS-6
WORLD RELIGIONS AND BELIEF SYSTEMS
Week 6: Theravada Buddhism
Enrichment Activity: Confucianism V.S Shintoism V.S Taoism
 Apology Letter for the Inconvenience
Dear Sir,
         Greetings! I am John Lee DG. Valdez, a student under Humanities and Social
Sciences Six. I want to apologize for passing my outputs ahead of the set deadline. For
the past few months, my health has been deteriorating. My mental and physical condition
is not in good condition. My mental health is not stable so as my physical health. I was
depressed and clinically diagnosed with insomnia in September of last year. I was on
medication back then, but I declined to buy the prescribed sleeping pills I used to take
due to financial reasons. Because of my unhealthy lifestyle, my anemia worsens. I always
feel dizzy and nauseous; I also always have difficulty getting up from my bed. In addition,
my body is constantly fatigued. As much as I want to do my schoolwork on time, my
health won't allow me. Moreover, I also considered dropping out to avoid the
inconveniences I may cause, but my parents were against it.

Asking for regard may be too much to ask, but I beg for your understanding of my
situation. And I am deeply sorry for all of the trouble I caused.
Sincerely Yours,
John Lee DG. Valdez
12-HUMSS-6