CORRESPONDENCE LEARNING MODULE

PDEV 1013: Understanding the Self

AY 2020-2021

Lesson 2: Unpacking The Self

Topic: The Spiritual Self

Learning Outcomes: At the end of this module, you are expected to:

At the end of this learning module, the student is expected to:

a. Differentiate spirituality from religion
b. Explain the Filipino understanding of the soul and the spirit
c. Discuss the significance of the practice of religion and the spiritual beings in the life of the person
d. Articulate ways of finding meaning in life

Weekly Timetable
Date Topics Activities or Tasks
May 3 to May 8 The Spiritual Self Read the topic on Spirituality and Religion
Completion of learning tasks
May 10 to May Read the topic on Loob and Logotherapy
15 Accomplish the quiz in the module
Return of Module

INTRODUCTION

In search of his true identity, man can never do away from considering his spiritual well-being. For
one thing, he is composed of both body and soul. The body points to his relationship with the material
world and the soul his relationship with the spiritual world, which is the transcendental dimension of life.
Man's spirituality is the focus of our discussion in this section.

In the search for meaning in life, one of the major concerns is the
development of a balanced spirituality of the human being which integrates
well with his/her psychological maturation. This psycho-spiritual integration or
development can be of help in bringing about social transformation since it
exposes the individual to different situations or cases that awaken in him/her
the desire to make a difference in his/her life as he/she searches for the
meaning of his/her life.

Such integration leads to a better understanding of oneself with the questions: Who am I? What
are my big aims in life? How clear are they? How truly Christian am I? It seeks answers to the basic
existential questions in life. It leads to self-introspection, a journey into the core of the human being.

We are not human beings having a spiritual experience. We are spiritual beings having a human
experience.
Pierre Teilhard de Chardin

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 SPIRITUAL SELF

Spiritual self is who we are at our core. It is more permanent than the other selves -material self
and social self. The spiritual self is our subjective and most intimate self. It is the aspect of self which
develops a certain level of spirituality which is deemed as man's way of seeking as well as expressing
the meaning and purpose of his life. It speaks of the quality of one's relationships - with God, self,
others, institutions and God's entire creation, marked by respect, forgiveness, generous service and
prayer. It is showing great refinement or high level of Christian maturity and concern with the higher things
in life such as the Sacred or the Divine. This spirituality is specified more concretely in deepening the faith.
Spirituality leads man to a deeper communion with the Divine. It is a path of direct and personal
connection with the Divine. It embraces all faiths, social and political ideologies. It aids persons in spiritual,
emotional or physical distress, crisis or discomfort as well as those seeking to make a significant change
in their lives through self-awareness. This can be a healing process that leads to personal development.

THE CONCEPT OF SPIRITUALITY

Religion and spirituality are often mistakenly understood as synonymous terms. Although they
have many similarities and there is a relationship between the two, there are differences between religion
and spirituality.

Religion: By definition, religion is a

personal set or institutionalized system of
religious attitudes, beliefs, and practices; the
service and worship of God or the supernatural.

Spirituality: Spirituality, on the other

hand, connotes an experience of connection to
something larger than you; living everyday life
in a reverent and sacred manner. Or as
Christina Puchalski, MD (leader in trying to
incorporate spirituality into healthcare), puts it,
“Spirituality is the aspect of humanity that refers
to the way individuals seek and express
meaning and purpose and the way they
experience their connectedness to the moment,
to self, to others, to nature, and to the significant or sacred."

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 Religion vs. Spirituality: What Is the Difference?
from Brady(2020)

RELIGION SPIRITUALITY
Objective Experience. There is usually a greater focus Subjective Experience. Spirituality is an inward
on the externals (Houses of worship, books of journey that involves a shift in awareness rather than
scripture, eternal rituals and observances) some form of external activity. As such, spirituality is
much more about inner understanding than outer
worship.

Organization. It is a structured, frequently rule-based Formless. Spirituality though, breaks free from the
construct that to some degree governs the behavior of restrictions and rigid structure sometimes associated
its members. Moral rules, laws, and doctrines, as well with traditional religion. The spiritual aspirant
as specific codes and criteria, create the organized recognizes that he or she is on a “pathless path” of self-
structure that contains the religion’s specific belief discovery. They are following not a set of external rules,
system. but their own inner call to spirit.

Traditional Approach. Religions are by nature often Evolutionary Approach. Spirituality often favors an
deeply rooted in tradition, ritual, creed, and doctrine. evolutionary mentality. This refers to both a more
Religious institutions conservatively guard their flexible and adaptive mindset toward core teachings of
practices and values, holding rigidly to the past and the the great wisdom traditions but also reflects the
original interpretations of the founder’s teachings. understanding that spiritual growth is an evolutionary
process. Spirituality embraces change and the
evolution of consciousness.

Exclusive. Traditional religious beliefs, sometimes Inclusive. Spirituality makes no such distinctions.
based upon rigid interpretations of key teachings, can Instead, it favors an inclusive approach. In the
create an exclusive worldview that isolates those who recognition that pure spirit is a unifying force, no one is
may not share their views or interpretations. Sadly, this left out. You are part of the universal hologram, all gods
religious “in-group” mentality can be used to justify the and goddesses in disguise. In other words, from a
exclusion of minorities or those deemed unworthy of spiritual perspective, no one has a monopoly on the
God’s favor. truth. All are welcome in God’s eyes.

Belief. At its core, religion is about faith. That is to say, Spiritual Experience. Spirituality doesn’t dismiss faith;
belief in something based upon unconditional however, it often leans more heavily on direct
acceptance of the religion’s teachings. Through experience of the soul or divinity. Spiritual practices
religion, you are taught to have faith in God or the such as meditation, yoga, silence, and contemplation
scriptures as being the infallible and ultimate truth of allow you to make conscious contact with more
reality. Acceptance and surrender to the divine are expanded states of consciousness, thus helping to
taught as the path that leads to ultimate salvation. experientially validate the teachings rather than
accepting them on faith alone. You know something
because you have tasted the experience yourself and
have allowed it to resonate, as opposed to taking the
word of another.

As Giovanni (n.d) would present it:

Religion asks you to believe. Spirituality asks you to look.

Religion has dogmas. Spirituality has wisdom teachings.
Religion wants obedience. Spirituality wants experimentation.
Religion speaks of sin and hell. Spirituality speaks of karma.
Religion wants to comfort you. Spirituality wants to liberate you.
Religion is external. Spirituality is internal.

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 Religion is the form. Spirituality is the essence.
Religion wants to convert you. Spirituality wants to inspire you.
Religion is an institution. Spirituality is a journey.
Spirituality in Higher Education
The study reported in the book Cultivating the Spirit: How College Can Enhance Students' Inner
Lives authored by Dr. Helen Astin, Dr. Alexander Astin, and Dr. Jennifer Lindholm of UCLA surveyed (in
2004) more than 112,000 freshmen as they enrolled in 236 public and private (religiously affiliated and
non-religiously affiliated) colleges and universities, and then followed up (in 2007) 14,527 of these
students (at 136 institutions) as they were completing their junior year. Here are the findings:

- They found religious engagement among students declines somewhat during college, but
their spirituality shows substantial growth. Students become more caring, more tolerant,
more connected with others, and more actively engaged in a spiritual quest.
- Also found spiritual growth enhances academic performance, psychological well-being,
leadership development, and satisfaction with college.
- The study also identified a number of college activities that contribute to students' spiritual
growth. Some of these--study abroad, interdisciplinary studies, and service learning--
appear to be effective because they expose students to new and diverse people, cultures,
and ideas.
- Spiritual development is also enhanced if students engage in "inner work" through activities
such as meditation or self-reflection, or if their professors actively encourage them to explore
questions of meaning and purpose.
- Spiritual development is impeded when students engage in activities that distract them from
the ordinary experience of campus life--activities such as watching television and playing video
games.

Spiritual Questions to Ponder

1. Who are the most important people in my life?
2. Where would I like to be in 10 years?
3. How can I avoid a stagnant life?
4. What qualities must I possess to be a good person?
5. Do things happen for a reason?
6. What are the values that guide my life?
7. When do I feel the most alive or real?
8. What gifts can I give of myself to the world?
9. How would I like others to see me?
10. What are my beliefs on life purpose?

THE SPIRIT AND THE SOUL

The interconnection of two important terms in our discussion needs to be considered, which is that
of the spirit and the soul. Though these are sometimes used interchangeably, they have distinctions which
need to be recognized.

As mentioned by L. Mercado (1994), "the spirit in the Hebrew language is ruach or pneuma in
Greek which means breath (esp. the breath of life). The spirit is described as the disposition of an
individual, a person's habitual attitudes, as man's supernatural power which comes from God. It is
the part of us through which all life and power of God flow. It is the "life-giving part of man" (Jas. 2:26).

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 Soul on the other hand, is in Hebrew, nephesh or in Greek, psyche, originally meaning 'throat' or
'neck', which means 'human life, the animating principle of human nature.’ Here, the Hebrew concept of
man is holistic, not a trichotomy of body (Mesh), soul, and spirit, but one totality. However, the
Hebrew sees the distinction between the natural and the supernatural, in respect to the soul and spirit.

Both soul and spirit mean life. But soul (nephesh-psyche) stands for natural man, while spirit is the
ethical factor which adds the new dimension of relationship with God. Spirit enables man to serve God
and to participate in the supernatural order.

Dy (2020) simplifies this by stating that:

While the soul is the source of our expression through our humanity, it has its limitations and
the only way we can experience God is through our spirit. The soul is merely a channel.

The body is the outer level, followed by the soul and the spirit is the core. The expression of
love to God paved the way through the soul. We first magnify God’s power and grace, and then we
express and experience it fully through our spirit.

The function of the spirit is spiritual. The spirit is the

only way to connect with God, and we can only use the spirit
if we believe in God and receive Him through our Lord Jesus
Christ’s salvation.

The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the
Spirit and life. (John 6:63)

The term used by the Filipinos for spirit is a loan word, "espirito" or "espiritu", which is in Visayan
term, "ginhawa" in Tagalog, "hininga" and in Ilocano, "anges". The concept of soul is very familiar to
the Filipinos. It is the person's emotional and moral nature, where the most private thoughts and feelings
are hidden. In some systems of religious belief, the soul is the spiritual part of a human being that is
believed to continue to exist after the body dies. The soul is also regarded as subject to future reward and
punishment. The Bible further speaks of the soul as the innermost aspect of the person which signifies the
spiritual principle in him, "the breath of life". It is because of this spiritual soul that the body becomes alive.

How is the soul perceived by our ancestors?

Below is a translated excerpt from one of the historians of the Philippines,

Michael Charlestone Chua:

The ancient Filipinos also had a belief in the soul. For our
ancestors, man was made up of two parts — external and internal. The
outer is the body while the inner also has two parts — the life force called
"ginahawa" which carries the intestine or liver, and the "kalulwa" which
carries the brain which gives life, mind and human initiative. They believe
that souls come out of the body even though they are still alive in the holes
of the human body and in the hands and feet so they protect it by wearing
gold. The release of the soul is reflected in the instructions of our elders,
do not sleep hungry and the soul may come out, look for food and be
locked in a pot.

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 Sa mga pintados ng Bisaya, ang kanilang tatoo ang kanilang anting-anting o proteksyon sa kaluluwa.
Larawan mula sa Boxer Codex.

THE SOUL ACCORDING TO THE ETHNOLINGUISTIC GROUPS OF THE PHILIPPINES

Gaverza (2017) summarized how the soul is viewed in various groups in the Philippines. Below is the list.

IFUGAO – ‘LINNAWA’
The soul (linnawa) of a child floats around in the heavens, awaiting its entry into the human world.
During sexual intercourse the soul/spirit enters the female through the male, resulting in pregnancy. If a
woman cannot conceive, shamans conduct sacrifices to see if the couple is compatible. If they are,
shamans offer other sacrifices to enhance fertility.
The soul is believed to continue in existence in the world of its ancestors. In time the soul of the
new-dead becomes one of the callading or ancestral spirits. The callading are considered man’s
benefactors.
In some sources (The Soul Book) the Ifugao believe there are two souls, one in the eyes and one
in the breath. Illness is the withdrawal of the soul in the eyes. Death is the withdrawal of the soul in the
breath.

IBALOI
The Ibaloi afterlife is populated by ancestral spirits, and explains animal sacrifices. In that spiritual
world, when the soul arrives with physical treasures, it receives a great welcome. An empty-handed soul
finds himself the object of scorn. He is unwelcome and unaccepted in his new world and this feeling of
insecurity may cause the spirit to bring evil, disease and even death among his relatives. In the light of all
those beliefs, relatives of the dead person bring donation of cash or animals.

ISNEG – ‘KADUWA’
The Isneg believed that dead exist in other world, the Aglalanawan, where the earthly tasks of
planting, harvesting and communal living are functions common to them. The kaduwa, soul, is believed to
cross the pond in a ferry piloted by the spirit, Kutaw(A psychopomp). In a bid to please kutaw, who could
facilitate the spirit’s entry to aglalanawan, the appropriate customary death rituals would be the key.

KANKANA-EY – ‘AB-ABIIK’
Ab-Abiik is the spiritual self as oppsed to the physical self (Awak). The Ab-abiik can also apply to
inanimate objects such as mountains, trees or rivers. It can also mean ‘inspiration’ in some contexts.

BIKOL
No one should miss their dinner and go to bed hungry or their spirit will roam for food. If a pot of
food is covered while the spirit is eating inside, the person who is sleeping will now wake up until the lid is
lifted.

TAGALOG – ‘KALULUWA AND KAKAMBAL’

The Tagalog soul, the kaluluwa can leave the body involuntarily. The kaluluwa refers more to the
soul of the deceased. The soul of a living person is called kakambal (meaning twin or double). The
kakambal may travel around at night and some particularly bad encounters are the cause of nightmares
(bangungut). The kakambal becomes a kaluluwa after death.

ILOKANO – ‘KARARUA, KARKARMA, ANIWAAS AND ARARIA’

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 The first soul of the Ilokanos is called the kararua, or the soul proper. This is the term used for the
equivalent of the Christian soul that can only leave after death. The Ilokano have a four soul system. In
addition to the kararua there are three other souls.

 Karkarma is the name of the second soul. It can leave the physical body when one is
frightened, or may be stolen. If this soul fails to return the owner becomes insane, sacrificial
ceremonies may be held to lure back a lost karkarma. Karkarma stands for natural vigor, mind
and reason.
 Aniwaas is the name of the third soul. It can leave the body during sleep and visits places
familiar to the body. If one wakes up while the aniwaas is visiting these places, they may lose
the aniwaas and become insane.
 Araria is the name of the fourth soul. This is the liberated soul of the dead, the soul that visits
relatives and friends in the earthworld asking them to pray for it or perform a duty it failed to do
in life. Its presence can be heralded by the howling of dogs. This soul can make sounds and
manipulate physical objects usually relating to what it did in life.

IBANAG – ‘IKARURUWA’
The Ibanag have a distinction between body (baggi) and soul (ikaruruwa). Ikarurua means ‘a
companion of the body’. Mekararuanan (me + kararua – to be rid of the soul) is a phenomenon where the
soul can leave the body but it is without sense. The ritual Mangagaggako invites the soul to return to the
body
The Ibanag believe that the soul has physical characteristics. The soul may have color and the
souls of dead babies can reach adulthood in the spirit realm. The role of the soul is to give direction and
wholeness to the man, but the body can survive without the soul, and even without the body the soul
experiences material wants and needs.

MANGYAN – ‘KARADUWA’
The Hanunoo Mangyan believe in a plurality of souls. Karaduwa
tawu/tawo (human soul), karaduwa manok (Chicken soul) Karaduwa Baboy
(pig soul) karaduwa kuti (cat soul) and karaduwa hipon (shrimp soul). An
individual may possess 2-5 other souls. These other souls are explanations for
miraculous recoveries from near fatal experiences, their dream life or natural
reactions to startling sounds or movement.
A soul can also separate itself from the physical body. If a person is
scared, his soul leaves his body causing sickness. When a person dreams the
karaduwa walks around. The dream that a person has is caused by this walk.
Image from the Soul Book courtesy of GCF books

BISAYA – ‘DUNGAN’
A soul can be captured by bad spirits (e.g. engkantu). Souls may be
imprisoned in a spirit cave guarded by old Tan Mulong whose spirit dog has
one mammary gland and two genitals. Sickness is the temporary loss of the
soul, permanent loss is death. The soul can be lured back by a skillful
shaman. The dungan is ethereal, something not weighed down by the world.
Before it inhabits a human body it inhabits a region above the earth with other
dungan. The dungan then takes interest in the unborn being, usually a relative
which it had chosen to inhabit.

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 The dungan is not located in any specific part of the body and it grows proportionately with the
person’s body. Weak at birth it is vulnerable to usug or the unintentional transfer of disturbing vapors of a
strong body to a weak one by proximity. There are many rituals performed to protect and nurture the
dungan.
Dungan also has a secondary meaning of willpower. A stronger dungan means that the person has
a greater capacity to dominate others to their line of thought. People living together may lead to a spiritual
competition between the two dungan leading to the weaker becoming sick.
At death the dungan leaves the body via any of the orifices and goes with the air toward the upper
regions. There it waits until it finds another body to enter.
Image from Tan Mulong by Leandro Geniston

ILONGGO – ‘DUNGAN’
The Ilonggo soul, the dungan is not seen by the human eye. Sometimes it goes out of the body
and takes on visible forms as insects or small animals. A dungan may leave the body voluntarily while the
person is sleeping. If one sees themselves in their dreams it means their dungan has left their physical
body. A slumbering person should be waken gently to give the soul a chance to return to the body.
Whatever happens to the dungan also happens to the physical body. The dungan also withdraws from the
body if said body is badly treated

SULOD – ‘UMALAGAD’
Dying among the Sulod is said to be like passing through a narrow door. The experience is
horrible, as if the person has to pull hard to get in the door. Once one departs they simply disappear. No
trace of them is left behind.
This soul is watched over by three brother gods Mangganghaw, Manglaegas and Patag’aes.
Mangganghaw keeps track over man’s affairs immediately after marriage. He keeps track of pregnancy.
He is also the first to come to the house of a laboring mother, peeps in the house and sees the child being
born, after which he reports to Manglaegas. Manglaegas, after being reported to by Mangganghaw, enters
the house to look for the child to make sure the child was born alive, then reports to Patag’aes who waits
until midnight then enters the house to have a conversation with the infant. If Patag’aes discovers anyone
eavesdropping on their conversation, he chokes the child to death. The conversation is on how long the
child wants to live and how the child will eventually die. The child gets to choose. After the child has
chosen, Patag’aes takes out his measuring stick and computes the child’s life span, and then he departs.\

TAGBANWA – ‘KIYARALUWA’ AND OTHERS

A Tagbanwa has one ‘true soul’ the kiyaraluwa and five secondary souls. The kiyaraluwa is given
to each infant by the god Magindusa as the nose of the child emerges from the vulva.
The secondary souls are located in the extremities of both hands and feet and in the head just
below the air whorl (puyo). The souls of the feet protect one while walking and from injuries to the feet, the
same functions to those in the hands. The secondary soul located by the puyo is not fixed in young
children and may cause illness if not properly aligned, some shamans specialize in realigning the soul to
its proper place. This soul is said to have a material form like a round white stone.

BUKIDNON – ‘MAKATU’ AND ‘PIPITU HA MAKATU’

The makatu, their world for soul, exists before a child’s birth but it is separate from the body. There
is a ritual in which a miniature cradle is hung over the pregnant mother in a place where the mother
sleeps. The small cradle is where the soul of the unborn baby will sleep before it joins the infant at birth.
The makatu is breathed into man at birth by Miyaw-Biyaw. If all are present in an individual, they are

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healthy, if one or more wanders away from the body then Illness, irritability and sadness follow. If all
makatu leave the body at the same time, the individual dies.
The Bukidnon also believe in seven souls called the ‘pipitu ha makatu’. One jumps off the cliff,
one swims in the water, one puts its hand in snake holes, one sits under a tree, one is always walking
around, one is awake in the day and one is awake at night.
BAGOBO – ‘GIMOKUD’
There are two souls called gimokud. Right hand gimokud is the good soul that manifests as a
shadow on the right hand side of the path while the left hand gimokud is the bad soul that manifests as a
shadow on the left side of the path.
The right hand is associated with life, health, activity and joy, remaining
in the body throughout life. When death causes the right hand gimokud to
leave the body, it gives notice by visiting in the form of an insect.
The left hand soul is the cause of lethargy, pain and illness. The left
hand soul also leaves the body at night and risks various dangers, if it visits
the sea the sleeping person feels shivers, the behavior it engages in leaves a
physical effect on the body. After death the gimokud becomes a busaw
(digging up dead bodies).
When the throbbing of the skull cap stops, the soul exits through what
used to be the fontanel.
All larger animals have two souls each while smaller birds bees and
insects only have one soul. Inanimate objects have a single soul which goes to
the underworld so they can serve their owners.
Busaw by Leandro Geniston and Mykie Concepcion

THE PRACTICE OF RELIGION

Researches speak of religion as the people's way of connecting themselves to God as they search
for meaning in life. Religion is also popularly understood as "belief and behaviors related to
supernatural beings and powers.” Still others define religion as "an organized system of ideas about
the spiritual sphere, along with ceremonial practices, or way of relating with the supernatural or
the divine.” It can be simplified as the bond between God and man”

Characteristics of Religion
 A belief in anthropomorphic* supernatural being
o *having human characteristics.
 A focus on the sacred supernatural
 The presence of supernatural power or energy that is found on
supernatural beings as well as physical beings and objects
o Some religious traditions consider geographic places to be
spiritually sacred.
 The performance of ritual activities
 The articulation of worldview and moral codes through
narratives and other means
 Provide the creation and maintenance of social bonds and mechanism of social control within a
community; provide explanation for unknown and a sense of control for individuals

The Functions of Religion

1. Stability and cohesion - shared religion binds people closely together.

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 a. Religion forms a balance and cohesive
moral community. It is a means of
protecting individuals from anomie,
alienation and the threats of disruptive
mass movements and so maximizes the
individual's potential for happiness.
b. Shared religious experiences provide the
social cement for group unity and consensus
2. Social identity - shared religion gives people an identity and social membership
a. This is achieved through special naming ceremonies, in christening and baptism in the
Christian church. For Durkheim, group solidarity is affirmed and heightened during
collective ceremony and ritual
b. Religion represents the necessary power of the social group over
the otherwise isolated, anomic individual
c. Religion serves to integrate the person into the society. It is
functionally useful for people to grow up identifying with a
particular place or nation, to strengthen a person's sense of
national commitment, especially if either religion or nation come
under threat

3. Collective conscience - religion unites people in moral ways

a. The group affirms its belief in the central values through its commitment to the religious
system. These sentiments produce "value consensus”.
b. Religion thereby generates and maintains the collective conscience. This was observable
in its effects and was open to scientific study just as other social effects could be studied
and analyzed, by collecting relevant statistics, through careful observation and recording or
other experimental methods.
c. Durkheim saw society as a moral community, whose members were socialized into
accepting appropriate patterns of behavior over time. This is an unending process since
people are always being integrated into new groups, adopting new norms, absorbing new
values and adapting new patterns of behaviour.
d. An orderly social life is only possible when people share moral values, in this way, society
becomes embedded in the individual.

4. Socialization and social control - religion represents the value system of the society
a. It is a conservative force which contributes to moral and wider social order and stability.
b. Many cultural norms are given sacred legitimacy by religious beliefs, eg, the Ten
Commandments provide a prescription for an orderly lifestyle. By promoting such values
through family, school and church, the process of socialization occurs.
c. Appropriate modes of thinking and behaving are controlled in ways which will promote the
good, orderly society.

5. Meaning and purpose - religion gives meaning and purpose to people's lives
a. In the face of death, disease and the hazards of everyday living, people are vulnerable to
all kinds of disasters beyond their control. Religious beliefs offer people comfort in times of
crisis

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 b. It is the institution which gives people the strength to continue and promotes the long-term
maintenance of society as a result

Haviland, et.al (2007) has this to say about religion the benefits of religion:

"Therefore, the practice of religion is beneficial to individuals, families, states, and the nation. It
improves health, learning, economic well-being, self-control, self-esteem, and empathy. It reduces
the incidence of social pathologies, such as out-of-wedlock births, crime, delinquency, drug and
alcohol addiction, health problems, anxieties, and prejudices, Furthermore, religion creates a
moral community to which people experience a sense of belonging. It
provides rites of passage as in the case of sacraments in Christianity
It provides emotional support. It serves as a means to provide
answers to ultimate questions in life. It shapes the people's views of
the universe. Finally, it can be a powerful agent of social change"

Techniques of Religion

The practice of religion pertains to the general acts followed by the

laity in accordance with the religious requirements. This, points to the overt
conduct of the laity or believers performing the beliefs and feelings.

1. Prayer - This is the communication to the Supernatural Being through

speech or thoughts. It simply means conversation with the Almighty.
2. Divination - It is the elevation of a person's weak state to GOD. It is a
process of which a man strive to perfect his imperfection (Bernardo,
2016)
3. Ceremony - This refers to a number of interconnected rituals done at
specific time and place. Examples of these are Holy Mass,
solemnizing marriage, priest's ordination and tedium.
4. Sacrifice - This is expressing reverence to GOD or any perceived
spirits or supernatural powers. For instance, abstinence and fasting.
For the Catholic, abstinence is not eating meat on Lenten season and
Good Friday during Holy Week. Fasting is having one full meal a day
and small meals the rest of the day. Fasting is simply a sacrifice.
5. Reverence - This pertains to the feeling of awe coupled with love and
admiration a person offers to the Almighty or Supernatural.
6. Power Duty - This tries to please the Almighty by reverent act. For
instance, it is the duty of anyone to follow GOD's Ten
Commandments.
7. Rituals - This is a means of sanctification. Sanctification involves act
of purification, supplication and thanksgiving (Schmidt, et al. 2005) In
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 a simple way rituals are expected means of performing religious acts. For instance, praying,
making the sign of the cross, processions, way of the cross on Lenten Season - for the Catholics.
8. Sacred Objects - These are objects attributed to the Supernatural Power such as the Bible,
rosaries, prayer books and crucifix. To the Catholic, the bread and wine sanctified during Holy
Mass is a very sacred symbolism of the life of Jesus Christ
9. Taboo - This pertains to negative presentation of propitiatory devices or action wherein a person
should refrain from certain act not in conformity with the desire of the Almighty. It refers to the thou
shall not" behavior. For instance, one must not practice incest (San Juan & Centeno, 2011).

COMMON ELEMENTS OF RELIGION

One of the hallmarks of religion is a belief in supernatural beings and forces. They can take a
variety forms, not all of which are found in every religion. Other categories of religion is animism and
animatism.

ANIMATISM

A belief in a supernatural power not part of supernatural beings is referred to as animatism. For
those who hold this belief, the power is usually impersonal, unseen, and potentially everywhere. It is
neither good nor evil, but it is powerful and dangerous if misused. It is something like electricity or "the
force" in the Star Wars movies.

ANIMISM

A belief that natural objects are animated by spirits is

animism. The term comes from the Latin word for soul (anima).
This belief can take diverse forms. Things in nature may all have
within them different spirits--each rock, tree, and cloud may have its
own unique spirit. Alternatively, all things in nature may be thought
of as having the same spirit. This latter version of animism was
characteristic of many Native American cultures. In both forms of
animism, the spirits are thought of as having identifiable
personalities and other characteristics such as gender. A belief in a
powerful, mature, protective "mother nature" is an example. The
spirits may be benevolent, malevolent, or neutral. They can be
lovable, terrifying, or even mischievous. They can interact with
humans and can be pleased or irritated by human actions.
Therefore, people must be concerned about them and will try to
avoid displeasing them.

Initially, animatism and animism may seem to be the same thing. In fact both beliefs are
often found in the same culture.

CRITERIA ANIMISM ANIMATISM

Definition the belief that spirits exist in natural belief that there is power in all forces
objects around you
Characteristics speaks of individual spiritual beings does not speak of individual spiritual
beings
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 Supernatural Force does not speak of a singular supernatural speaks of a supernatural force that
force but various spiritual beings exists everywhere in both inanimate and
animated

Personality Supernatural forces have personalities Supernatural force does not have a
particular personality

SUPERNATURAL CREATURES IN PHILIPPINE FOLKLORE

Supernatural forces range from impersonal spirits to gods

and can be all powerful or annoying creatures that possess
humans

The Philippine folklore is rich with mythical and

supernatural creatures. It is not as popular as those in Western
cultures since it is mostly composed of fragmented tales of horror
and wonder. Nevertheless, it has influenced the lives of Filipinos
that certain customs are being practiced so to appease these
beings and to prevent them from terrorizing people. So which
supernatural creatures Filipinos are most afraid of? What are
their equivalents to other cultures? And how evil are they?

Many Filipino customs are influenced by their beliefs in various supernatural creatures. Say
avoiding too much noise when near old trees so as not to disturb these unearthly beings, or beeping the
vehicle when crossing bridges at nights as a permission from them. It may seem peculiar but these habits
and more have become part of the way of life for many Filipinos, even for those living in the urban areas.

Let’s review!

Aswangs are the most feared mythical creature by the Filipinos. They are Filipino ghouls and
shapeshifters. They are human-like by day but transform into monsters at night. They can change from
human to an animal form like bat, bird, pig, cat, or black dog. The transformation can happen through their
own will or through the use of foul concocted oil. They also have the ability to steal cadavers secretly and
replace them with the trunk of a banana tree carved in the cadaver’s likeness.

The tiyanak is another popular name in the Philippine folklore. Also known as impakto, it is a baby who
died before receiving baptism rites. After its death, it goes into the Limbo, a certain place in Hell where
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unbaptized dead people fall into, and then transforms into an evil spirit. It returns to the mortal world as a
goblin or a vampire-like creature, bound to eat living victims. A tiyanak can also be the offspring of a
mortal woman and a demon, or an aborted fetus which comes to take vengeance on its mother.

The tikbalang (also tigbalang, tigbalan, tikbalan, or demon horse) is a half-man and half-horse creature. It
has the head and feet of a horse, and the body of a human. It usually appears on the night of full moon
looking for a female prey and usually rapes the victim in order to bear its offspring. Tikbalangs are playful
creatures and they usually make people imagine things that are not real, sometimes to the point that they
become crazy.

The Manananggal is a special type of aswang who has the ability to fly after separating itself from the
lower half of its body. It resembles the Western vampire in being an evil, man-eating monster or witch. Its
name is taken from the Filipino word “tanggal” which means to “to separate” or “to remove.” Most
manananggals, like most aswangs, are females. It appears in human form during the day. At night, it finds
an isolated place where she will leave her lower torso. It separates itself by will and its upper body flies,
using bat-like wings, to hunt for victims.

Kapre is the Filipino equivalent of bigfoot from the West. It is a tree demon with more human
characteristics. It is described as a dirty, dark giant (around 7 to 9 ft tall) who hides and lives within and
atop large trees, particularly old trees such as balete (or banyan), acacia, or mango trees. This creature
loves to smoke huge rolls of cigars or tobaccos. Unlike other supernatural beings, the kapre does not
harm human; instead, it is a “friendly” creature who loves to fool around. It may make contact with people
to offer friendship, or if it is attracted to a woman. It also play pranks to people and scares away little
children playing at night. It is said that if you are stuck in a place and keep going around in circles, a kapre
must have been playing with you. To escape the spell, you must wear your shirt inside-out.

Engkantos, or engkantadas (when referring to female creatures), are nature fairies and spirits. They are
said to be angels who revolted with Lucifer against the Lord. When the angels of God drove them out of
heaven, some fell on earth. Those who fell in the forest or thick woods and lived in trees are the
engkantos. Hence they will possess some extraordinary powers but are limited. They are fair skinned,
blond, with blue or green eyes, and far shorter or much taller than the average human. They are mostly
beautiful, with so much grace and charm that they attract many people. The dwelling place of the
engkanto may look like a large rock or trees but to their human friends, their house can appear as
beautiful palaces. They also like to live in large trees like the balete where they can also put their
belongings.

A nuno or nuno sa punso is a dwarf-like creature or goblin in Philippine folklore which lives in an anthill
or termite mound. The term “nuno sa punso” means ancestor or grandparent of the anthill. It is described
as a small old man with a long beard. It is ill-tempered and easily gets angered. If someone disturbs,
especially kicks, his mound, the nuno would put curse on that person. In effect, the offender would have
swollen foot or pain on any part of his body, experience vomiting blood, urinate black liquid, inflict illness,
and have excessive hair growth on the back.

RITUALS

Rituals are 'patterned forms of behavior that have something to do with the supernatural realm'.
They are performed in a repetitive nature. They can be religious or secular. "People worldwide engage in
religious ritual require a considerable amount of time or personal sacrifice. A good example is the case of
the Vegans of Phuket, Thailand who perform various acts of self-torture, including bathing in hot oil, fire
walking, and piercing themselves with sharp implements during their annual vegetarian festival. "Life cycle

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rituals", often referred to as 'rites of passage, mark a status change from one important life stage to
another. The Christian sacraments are examples of this. Many religions encourage rituals of pilgrimage, a
round trip to a place considered sacred for the purpose of religious devotion or ritual" (Sosis, 2010).

In many cases, sacrifice as the offering of something to the supernatural beings is performed to
please or to express gratitude to such deities. An example of this is the offering ritual called 'harang'.
practiced by the Visayan fishing villages. Such ritual is described as "a process of purification (tuob),
invocation (pagtawag), entreaty (pangamuyo), offering (bayad), feast (kan-on), encompassing almost
every aspect of the community's existence including good or bad harvest, the operation of fishing boats
and cases of illnesses" (Kawada, M., 1956). Kanyaw in the Cordillera, which is performed as an
expression of thanksgiving to their deities as well as a means to appease them is also noteworthy. This is
also an expression of solidarity among the members of the community. Similarly, the Buklog of the
Subanens in Aurora, Zamboanga is performed in their fiesta to honor the spirits and plea for favors. It is
also a symbol of the Subanens' relationship with their fellowmen, and a spiritual journey to their Creator.
Rituals in this sense have the function of uniting the people. They allay fear of crisis as they prompt
collective action.

MAGIC

Magic is commonly referred to as "tricks"

and "illusions" that make impossible things seem
to happen, usually performed as entertainment.
Stein and Stein (2011), describe it as a special
talent or skill; an act that makes impossible
things happen through some sort of trickery or
deception, and thereby manipulating not the
supernatural world, but rather human perception.
However, magic, as anthropologists use the
term, refers to activities, usually rituals, by which
a person can compel the supernatural to behave in certain ways. It is seen as the ability which gives
somebody control over the forces of nature. It is used in many cultures for healing, keeping away evil,
seeking the truth, and for vengeful purposes. It is an attempt to make supernatural forces act in specific
ways for good or evil purposes by recourse to certain specified formulas.

Stein & Stein (2011), state that magic answers our need to have some control of our lives and also
of others with the ability to control the supernatural forces. Haviland (2007), also explains that like religion,
magic tries to explain the unexplainable and provides comfort and a coherent view of the world. It also
reduces stress, reinforcing group norms and identity, providing sanctions for individual behavior and
providing a sense of the world. It leads to avoidance or healing of illness. In the area of entertainment,
magic captivates the audience with expert showmanship. It promotes and advances the art of staged
magic. Magic exists in all cultures.

WITCHCRAFT

Witchcraft, commonly understood as

'kulam', refers to the idea that certain people
have an inborn power to harness spirits or
energies for specific purposes. "It is an
explanation of events based on the belief that
certain individuals possess an innate psychic
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power capable of causing harm, including sickness and death" (Microsoft Encarta 2009). Here, it is closely
understood closely with sorcery. Witchcraft is widely considered evil. Like sorcery, it is seen as magic or
special power that is worked for illegal or antisocial ends. For example, magic that is worked to kill
someone for vengeful purposes is bad. The witch or sorcerer tends to steal food remnants, hair, nail
clippings, or clothes from the victim and use these objects to inflict harm upon the victim. As stated by
Stein & Stein (2011), "Although magic is used for variety of reasons to increase success and control the
uncertainties of life, magic can also be used in antisocial ways to interfere with the economic activities of
others and to bring about illness and even death. Anything that disrupts the life and happiness of someone
is evil. The use of magic in this way in abominable. But why do people still practice witchcraft?

Haviland (2007), mentions that witchcraft serves a number of functions in society. Just like religion
and magic, he says that witchcraft provides explanations of the inexplicable, like illness, or natural
disasters, as well as allows a community to come together, focus their energies on something (ridding
themselves of bad witchcraft and to reassert their communal identity. It is also a way for people to explain
a personal misfortune without having to shoulder any blame to themselves. Finally, it provides an outlet for
feelings of hostility and frustration without disturbing the norms of the larger group

WHAT THE BIBLE SAYS ABOUT MAGIC, RITUAL AND WITCHCRAFT

As Filipinos of today, predominantly Christians, we have the Bible as our guide in the practice of
our religion. Specifically, the Book of Deuteronomy states:

"Don't sacrifice your children in the fires on your altars, and do not let your people practice fortune-telling, or
use sorcery, or interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics,
or call forth the spirits of the dead. Anyone who does these thing is detestable to the Lord. It is because the
other nation have done these detestable things that the Lord your God will drive them out ahead of you but
you must be blameless before the Lord your God" (Dr.18 10-13).

For us Christians, God alone is worthy of adoration, for He alone, is the ONE, TRUE GOD. Such
acts contrary to this, such as ascribing power to amulets, magic and others mentioned above, are
considered idolatrous and therefore, unacceptable. It is a violation to the very first commandment of God,
"I am the Lord, your God who brought you out of Egypt where you were slaves; worship no god
but Me" (Ex. 20:2-3). This is further made clear in Jesus Christ's declaration of the "Great Commandment
of Love when He said:

"The most important one is this: Listen, Israel! The Lord our God is the only Lord. Love the Lord your God
with all your heart, with all your soul, with all your mind and with all your strength. The second most
important commandment is this: Love your neighbor as you love yourself. There is no other commandment
more important than these two" (Mark 12:29-31).

In conclusion, submission to practices such as magic, kulam, and others of their kind may not lead
us to the "ONE, TRUE GOD", the source of all power. Much discernment must be done to examine or
evaluate our practices whether or not they lead us closer to the One, True God. There are indeed Filipino
traditional religious practices (popular/folk religiosity) which are not helpful to our true worship of GOD,
practices which need to be purified, and this calls for a genuine, meaningful Christian evangelization.
Without careful examination, our practices may lead us away from the ultimate source of happiness, our
ultimate end. Such ultimate end is God Himself, our union with Him. Failure to examine the things that we
do, the way we live our lives, results to the loss of meaning in life. Jesus Christ Himself gave us a clear
guide when He spoke about the commandment of love - love of God and love of neighbor.

THE CONCEPT OF LOOB

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 In the contemporary Filipino understanding of self, we have the concept of loob and personhood.
LOOB, the inner self or inner being, is the core of one's personhood and where the true worth of the
person lies. It is what makes one what he is and who he is as a person. It is a term used to describe a
person in relationship with others. Contemporary psychology has defined the person by his relationship
with others and such is done by describing what sort of loob he has such as magandang loob or mabuting
loob and masamang loob. A person is said to be of magandang loob/mabuting loob if he relates well and
positively with others. He is not only well-intentioned but be also promotes the well-being of others,
especially those in need. They are called people of goodwill. On the contrary, a person is said to be of
masamang loob if he is of bad character. He correlates negatively with others. This LOOB is manifested
through external behavior, and behavior in an authentic person stems from the loob.

According to Mercado (1994). "a purified kalooban is supported by prayer. This loob that has been
continually purified and strengthened acquires commitment to the cause of the individual. This happens
through forms of sacrifices which include prayers, abstinence from certain kinds of food, or comforts, and
sexual abstinence. Constant prayer and religious exercises are ways to purify the loob. One of the most
popular sacrifices done by some Filipino Catholics is the penitensia during Good Friday. The penitents
reenact the suffering of Jesus Christ, from the flagellation to the crucifixion. Penitents whip themselves on
the back, using whips made of bamboo or paddles to draw blood. To complete the rites, some devotees
willingly allow themselves to be nailed to the cross, reenacting Jesus crucifixion. Despite the pain, loss of
blood, the penitent emerges a "new man" whose loob has been renewed, ready to face squarely the
challenges of this world. Prayer and ritual can be a source of power".

Covar, in Mercado's book, The Filipino Mind' says that "the use of amulet (anting-anting) may also
be a source of power. Those who use the anting-anting believe that the words of Christ and the things
used in Catholic liturgy are a strong source of power. While Scriptures say that the Word of God is
efficacious (Heb 4:12; 1Th.2:13 f.), meaning, *has the power to produce a desired result, their belief
extends to other rituals and liturgical
language in the Catholic rite. The efficacy of
the anting-anting depends upon the proper
execution of certain rituals and the following
of strict rules." Holy Week is supposedly the
best time for obtaining, testing and
recharging the powers of anting-antings".

God's Kagandahang-loob

The Filipino concept and value, kagandahang-loob (kindness, generosity, benevolence,

helpfulness) can be a very appropriate description of who God is for Filipinos. It connotes all that is good
in a person which is the ideal among Filipinos. It is a quality of BEING which has its roots in the very heart
of a person and which is given expression in the totality of one's life of interrelationship. This reminds us of
Jesus in whom words and deeds are true manifestations of His kagandahang-loob. This is why God's
saving activity is described as kagandahang-loob.

Loob and Prayer

Prayer is said to be the first expression of man's interior truth". Interior truth refers to the core of
one's personhood, his loob, which is closely related to man's spirit. It the ultimate organizing center of
human reality. It is also the very zone of creaturehood which is the bedrock layer of ideas, feelings and
behaviors.

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 Prayer then is the Christian's acknowledgment and awareness of the true nature of the look and
the richness or weakness of this loob as exposed by the light of faith. This look is made "in the image and
likeness of God, hence, it is constituted by being related to God.

With this, payer becomes an active receptiveness, an active listening to what God is revealing
through one's loob. It is the recognition, acknowledgment, acceptance of this relates to God of our loob in
an explicit manner. Christian prayer is our conscious personal communion with God, our Father, in Christ
Jesus. It is the fruit of the Holy Spirit working in our hearts, enabling us to turn to God and with confidence,
to call Him our Father. This prayer is always a free gift of God, which leads us back to Him, pagbabalik
loob (conversion) when astray, restoring the original goodness of one's kalooban.

How does this concept of loob and prayer help us find meaning in life?

LOGOTHERAPY: FINDING AND CREATING MEANING

Viktor Frankl's refers Human spirit in Logotherapy as that which is uniquely human. Logotherapy is
based on the premise that the human is person motivated by a "will to meaning an inner pull to find
meaning in life. Here is a list of tenets or doctrine that represents basic
principles of logotherapy

 Life has meaning under all circumstances, even the most miserable
ones.
 People's main motivation for living is their will to find meaning in Life
 People have freedom to find meaning in what they do, and what they
experience or at least in the stand they take when faced with certain
situation of unchangeable suffering (Frankl,1959, Retrieved)

According to Frankl, the main motivation why men continue to live is the will to meaning A person must
see meaning in his life. This meaning is unique for every individual and it gives a talk that wily an
individual alone can do at a given moment. This may vary from time to time, as well as from person to
person. It is this kind of significance that gives his own will to meaning. According to Logotherapy, we can
discover this meaning in life in three different ways

1. By creating a work or doing a deed

Whenever we find value in who we are through the things we do, then we create meaning in our lives. It
can be a scientist who has discovered a cure for cancer or a book vendor whose reason for selling is to
spread learning or it can also be a father taking care of his son.

2. By experiencing something or encountering someone

Finding meaning in life can also happen when one experiences positive
things like goodness, truth, beauty and especially being loved. Where love
means that one is accepted for his uniqueness or that his present and that
change lives other potentialities are encouraged to the fulfilment of
becoming the best person he can be. It can also be just by experiencing
nature and culture where there is human flourishing

3. By the attitude people take toward unavoidable suffering

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The third emphasizes that even in suffering one can find meaning in life where cm turn ones predicament
into triumph. Suffering costs to be suffering at the moment it finds a meaning, such as the meuning of a
sacrifice. A good example of this would be NickVujicic who was born without limbs but has now become
an international inspirational speaker. For Vujicic, he chose to be worthy of his suffering and meet the
challenge that was given him

One big emphasis from all these three is that a person can always find meaning in every situation
one finds oneself.

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