Each religion in the world is known to have a __________ , a principle which asks believers to treat others the same way one would want to be treated. The ______ which follows the law of reciprocity, is expressed differently by each religion.

Hurt not others in ways that you yourself would find hurtful." - Udana-Varga 5,1

Don't do unto others what you don't want done unto you) wish for others what you wish for yourself" Mahabarata 5, 15, 17

Do not do unto others what you would like yourself. Then there will be no resentment against you, either in the family or in the state." Analects 12:2

Regard your neighbor's gain as your gain, and your neighbor's loss as your own loss." Tai Shang Kan Rin P'ien, Chapter 49

What is hateful to you, do not do to your fellow man. This is the entire Law; all the rest is commentary." Talmud, Shabbat 3id

No one of you is a believer until he desires for his brother that which he desires for himself." - Forty Hadith of an-Nawawi 13

Do unto others what you would have others do unto you." Luke 6:31

A ______ is a cultural system or organization of behaviors, practices, world views, sacred texts and places, and ethical systems that build connection between humanity and the supernatural or the transcendent.

is one of the essential ingredients of human life. It is a basis for determining the character of a person or a group of persons. Man has the innate tendency to resort to ______ , and to relate to a higher being. For many, ______ is considered as a way of life as it brings about the culture and life of people.

philosopher Cicero who proposed the Latin _______, which roughly means, "to read or go through again in speech or thought".

the most commonly accepted etymology is the Latin ______, which means "to bind". However, Cicero and other early etymologists all share in the idea that religion is a system which binds a human person to a social, moral and legal duty or contract and compels the same person to follow or avoid particular courses of actions.

German theologian ________ once define religion in his book, The Idea of the Holy (1917), as "that which grows out of, and gives expression to, experience of the holy in its various aspects." In the mind of ____, religion is an access to decode the mysteriousness of the Divine, through the experience of awe or fascination.

The existentialist philosopher _______ believes that, "religion is the state of being grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of the meaning of life." Thus, the essence of one's life could be discovered in engaging with one's religion. Religion is an ultimate concern which is more important than anything else.

For the idealist __________, "religion is the recognition of all our duties as divine commands." For _____, religion is never separated from ethics as a way of life. There may be many meanings when it comes to religion, but they all pertain to a single commonality. From these definitions, one could conclude that the reality of religion has a positive aspect in one's spiritual life. This means that religion shapes and forms what goes on in the inner self of a human person.

All religions share similar fundamental features that make each religion to be considered as such. One of the essential features of religion is that it gives ___________

stands as an avenue to answer big questions about faith, as well as questions about the aspect of life of the universe.

Religion also provides myths, theories, and the place of humanity in it. Religion portrays the world as something that is meaningful. Also, religious explanations often cover topics like eschatology, cosmology, revelation, etc

Most, if not all, religions provide a scheme for salvation. In this way, religion provides an answer to the proverbial human problem of destination after death. The general idea, as most religions' salvation theories propose, is to life a life in accordance with the teachings of one's religions in order to attain salvation or a state of perfection.

Another feature is the sense of mystery in religion. Human experience and understanding are f nite and temporal because of man's limitations. Therefore, religion is a dimension to empower the people to transcend from the finite boundaries of human experience and offer a means for negotiating that which the human mind cannot fully comprehend.

A religion cannot be called a religion is there are no symbols and rituals. Symbols are signs used for sacred objects or ideas. These symbols give meaning and interpretation to human behavior. Religious rituals and practices are prescribed, repeated behaviors with desired and intended outcomes for the enrichment of both the religion and the person. Repeated ritual can give way to create a sound tradition, and transform through religious tradition.

All religions have a sense that there is a right way to live and act-morality. To live a moral life is to live out the precepts of the religion. Moreover, the idea of good and evil is fundamental to many faiths, and religion often has a function of offering moral guidance to society. "The major religions differ in their definitions of what constitutes a good life and the line between moral philosophy and religion is far from in belief systems" (The Religions Book).

All religions have a sense of authority with regard to religious matter. Most religions today are headed by priests or pastors who undergo years of training and education to fulf Il their religious role as leaders. In other religions, the emphasis is placed on an internal authority and personal understanding of how to live the world.

Finally, the def ning feature of religion is how it introduces the existence and nature of a supreme being or, in some cases, a source of supreme authority. A god is the primary object of all religious practice and devotion, and is rarely regarded as mere conceptions or hypothetical entity. The understanding of a particular religion mainly involves the necessary knowledge and appreciate of the supreme being or beings. All forms of religious devotional systems are considered expression of the divine

The term _______ can refer to divinity, or something that is holy or sacred. This can include believing or reverencing a higher power or being. It can also refer to a set of beliefs.

An "_______" is something that one goes through, something that occurs in life, often subjective in nature.

From these distinct def initions, a _______ is a personal experience and encounter of the Supreme Being which is interpreted within a religious framework. A _______ is also known as a spiritual experience, sacred experience, or mystical experience.

It was the American philosopher _______ who coined the term for this kind of experience in the 19th century. It can be characterized commonly as experiences that seem to the person having them to have some religious import in his/her personal life

Many religious and mystical traditions consider ________ a form of revelation caused by some divine intervention rather than ordinary natural processes. This kind of experience is seen as real encounters with God or gods, or real contact with higher-order realities wherein human are not ordinarily conscious of. It is a life-changing, ongoing experience and relationship to God or gods. It is a transformation that leads the human person to devote himself to the religion more fully.

In a further exploration into the religious experience, Rudolf Otto, in his work, __________, expressed a preliminary instruction, if not a warning, to his readers. He summoned them to dispose their minds into the realm of religious experience. Those who are not able to make their minds conscious of those holy experiences were urged to read no further. The readers who cannot reminisce the religious feelings of their past may not understand the discussions on religious psychology and the phenomenology of religion. People who do not know how to remember and re-awaken their religious consciousness may f ind the work senseless

Otto tries to convey that a religious experience is not something which is automatically given to anyone. It is not something really obvious. Thus, any experience, considered as religious carries a certain undeterminable characteristic in its form. Otto presents certain determinations of what a religious experience is. In his discussion on the "________" -the feeling of absolute dependence of the subject before an encompassing Divine - Otto describes _______ as "the submergence of the nothingness before an overpowering, absolute might of some kind.

It is fundamentally a feeling of "1. _______" which is outside of the human person. This means that the religious experience contains an element of objectivity - that "1.______" which is present. This "1._______" which is present is what Otto calls the 2. ______. Therefore, the experience of objectivity is a unique encounter with the numen praesens part of the phenomenology of experience (Almond, 1984). It is the presencing of the Numen working through the help of divinations the manifestations of the Holy. The numinous is thus felt as objective and outside of self.

Since religious experience is basically _________, there is in any human person the tendency to be stirred by any establishment or scenery outside of himself. The awakening of religious a priori happens when it is evoked anything outside of the human person. In addition, "religious sense may arise out of a striking existential situation, it may come upon as a vague feeling of ultimate reality." (Steinbock, 2007)

In that respect, ________ is a situation of anyone being enveloped by a sense of sacredness. The Holy is experienced fundamentally among religious places which are in themselves chief sources of the manifestations of the Holy.

Although the _______ is experienced in various ways, what is necessary is that the _____ cannot be fully assured and determined in any religious experience since no one can dismiss the reality that it is still latent in an individual and, sometimes, unexpressed in any form of religious activity and practice.

According to ______ (1994), in his book ___________, the first requisite is "An awareness that there are levels of reality no immediately apparent; there is more than meets the eye." This idea is expressed in the masterpiece of Antoine de Saint- ______:"what is essential is invisible to eye." Hence, spirituality is beyond the human senses. Its entirety cannot be understood because of its depth in nature.

a professor of religious studies, defined spirituality as "the capacity for self-transcendence"; that is to say, spirituality has a metaphysical aspect because of its spiritual dimension. Spirituality involves and beckons the reality that man is an embodied spirit. This second approach, according to Downey (1994), is "the quest for _______in the face of forces of fragmentation and depersonalization." Thus, spirituality involves a personal task to reconstruct every important piece of human experience in order to realize the richness of spirituality. These two essential approaches are the springboards to fully fathom the true essence of spirituality

(2005), a scholar of spirituality, first agrees that spirituality is an important element in human nature and experience.

(1993), a renowned theologian, "spirituality is the inner dimension of the person wherein the ultimate reality is experienced." Man has the innate ability to transcend from the physical world to a higher dimension of life which is the spiritual world. Thus, self-transcendence is very essential in understanding one's own spirituality.

an Anglican priest, spirituality is concerned with "becoming a person in the fullest sense." It concerns the integral component of human nature which seeks relations with the purpose of man's existence.

(self actualization) It is becoming the very most possible 'l' of a human person. In a higher degree of the visible world.

a spiritual director, "spirituality is an expression of the dialectic movement from the inauthentic self to the authentic self. He too emphasizes the importance of self-transcendence din the spiritual quest. It is a way of continuous questioning of the self in order to arrive at a richer and more authentic human life.

a Catholic prest, recognoes spirituality as a typical way of handling the human condition. This is an admission that man is both gifted and wounded, realizing the need to be healed in the spiritual aspect of life

a retired professor in a Jesuit School of Theology, defines spirituality as "the realization or actualization of the human spirit, and the experience of consciously striving Paperience of consciously striv to int to integrate one's life in terms not of isolation and self-absorption but of self -transcendence toward the ultimate value one perceives

All of these definitions pertain to one common thing: spirituality is _______. The seif is inseparable from spirituality. Without the self, one's spirituality will just simply collapse little by little, in that case, one's spirituality cannot be considered authentic spirituality.

(1994) asserts further that "spirituality is used to describe an element in human experience precisely as experience and precisely as human.

here refers to the authentic human quest for ultimate value, or the human person's striving to attain the highest idea or goal." He adds more: spirituality "concerns a progressive, consciously pursued, personal integration through the self-transcendence within and toward the horizon of ultimate concern

In the philosophy of the human person, the greatest and ultimate question concerns identity: _______. The question of personal identity is the most existential question a man must ask himself. To reflect on this ultimate question is to attempt to have a better understanding of the meaningfulness of existence

The _____, through human experience, is the inner core of one spirituality. The detachment of the self from spirituality is like the detachment of the body from the soul, the muscles from the bones. Ignorance to one's self is also a form of ignorance of one's own spirituality. If religion is objective, spirituality is subjective in its nature. If religion is external, spirituality goes deep within. If religion is communal, spirituality is personal in its approach

(1993) mentions in her book, Mysticism: Nature and Development of Human Consciousness, that "human beings are vision-creating beings rather than merely tool-making animals." This means that human beings are impelled to arrive at the goals which are more than mere bodily perfection or academic supremacy because they have the capacity for self- transcendence.

What are known as human desires may lead to what is called ________ (Sheldrake, 2013). Therefore, one of the natures of the human is to respond to the call of the Spirit-the Divine-to be spiritual being. It is the deepest center of the person and "identifies this as the locus of spirituality. One could say that this is the point where the divine Spirit touches the human spirit (Cousins, 1993).

is a formalization and institutionalization of beliefs, rituals and practices in a particular off cial religious system that claims to get a person in a right relationship with God.

, on the other hand, is a focus on spiritual things and the spiritual world instead of physical/earthly things, all to pursue the natural inclination of human person to search for the meaning and purpose of existence.

• One of the greatest threat towards the pursuit to holiness is that _______. Religiosity is often associated with spirituality, They are interchangeably by others. However, they are different in their nature. "The former is human, the latter is divine.. The law could make people religious, but not spiritual. Religiosity is taken up with the external, visible things. Spirituality is primarily a matter of the heart" (Poonen, 1992).

A ________ can be a member of one among the many world religions and adhere to its belief and rituals, but his religiosity is not automatically translated into spirituality;

someone who is committed to experience inner transformation in his life with or without the help and guidance of a religious institution. In the person's character and way of life, one can easily sense the person's deep spirituality.

However, ultimately, there can be no division between religiosity and spirituality. One's religious beliefs-that is, belief in the ______-shape and define one's spiritual life. They are inseparable.

birth of hinduism in india and nepal writing of the rig veda

birth of Judaism in Israel

birth of Zoroastrianism in Persia

birth of Taoism in China birth of Confucianism in China birth of Jainism in India

destruction of the first Jewish Temple

birth of buddhism in India

construction of the 2nd Jewish Temple

fall of Rome to Barbarians

spread of buddhism in south east asia

birth of Jesus

birth of Christianity in Israel

destruction of 2nd Jewish Temple

birth of Muhammad

birth of Islam in Saudi Arabia

spread of Islam in Mediterranean

birth of Shintoism in Japan

birth of Guru Nanak

birth of Sikhism in India and Pakistan

Protestant Reformation

The Holocaust

Islamic Radicalism