Spiritual Selff
Spiritual Selff
Spiritual Selff
Tuguegarao City
Prepared by:
Reviewed by:
Recommended by:
Approved by:
O God, wellspring of goodness and blessings, we give you thanks and praise as one Louisian community.
The graces You incessantly grant upon us and Your divine providence have sustained our beloved
University throughout the years of mission and excellence.
Having been founded by the Congregation of the Immaculate Heart of Mary, we pray that You keep us
committed and dedicated to our mission and identity to serve the Church and the society as we become
living witnesses to the Gospel values proclaimed by Jesus. For if we are steadfast in our good and
beautiful mission, our works will bring success not only to ourselves but also to those whom we are bound
to love and serve.
Inspired by St. Louis our Patron Saint, who was filled with a noble spirit that stirred him to love You above
all things , may we also live believing that we are born for a greater purpose and mission as we dwell in
Your presence all the days of our life.
Academic Intellectual Property Rights: This module and the materials posted over NEO-LMS are the
properties of USL and the Facilitators. Students are not allowed to share it to any third-party individuals not
part of the class without any permission from the owners.
Learning Outcomes: At the end of this module, you are expected to:
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
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.
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 SPIRITUALITY
Objective Experience. There is usually a greater focus Subjective Experience. Spirituality is an inward journey
on the externals (Houses of worship, books of scripture, that involves a shift in awareness rather than some form
eternal rituals and observances) 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 as with traditional religion. The spiritual aspirant recognizes
specific codes and criteria, create the organized that he or she is on a “pathless path” of self-discovery.
structure that contains the religion’s specific belief They are following not a set of external rules, but their
system. 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 flexible
Religious institutions conservatively guard their practices and adaptive mindset toward core teachings of the great
and values, holding rigidly to the past and the original wisdom traditions but also reflects the understanding that
interpretations of the founder’s teachings. 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 experience
acceptance of the religion’s teachings. Through religion, of the soul or divinity. Spiritual practices such as
you are taught to have faith in God or the scriptures as meditation, yoga, silence, and contemplation allow you
being the infallible and ultimate truth of reality. to make conscious contact with more expanded states of
Acceptance and surrender to the divine are taught as the consciousness, thus helping to experientially validate the
path that leads to ultimate salvation. 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.
- 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.
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).
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
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.
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 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.
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.
Sa mga pintados ng Bisaya, ang kanilang tatoo ang kanilang anting-anting o proteksyon sa kaluluwa.
Larawan mula sa Boxer Codex.
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.
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.
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.
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
PDEV 1013- Understanding the Self Module 7 | 9
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.\
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
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
b. It is the institution which gives people the strength to continue and promotes the long-term
maintenance of society as a result
"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.
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
Initially, animatism and animism may seem to be the same thing. In fact both beliefs are often
found in the same culture.
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
Supernatural Force does not speak of a singular supernatural speaks of a supernatural force that exists
force but various spiritual beings everywhere in both inanimate and
animated
Personality Supernatural forces have personalities Supernatural force does not have a
particular personality
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 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.
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 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
PDEV 1013- Understanding the Self Module 7 | 16
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
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
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.
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
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.
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.
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.
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
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.
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
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.
CLOSING PRAYER
By: Noelle Kirchner
Lord,
I surrender my life to you. I want to do something, to make something happen, all on my own strength, but
I know without you I can do nothing. I know my life is not my own, it is yours to work through me. Lord, I
am grateful for this life you’ve given me. You’ve blessed me with different gifts and talents. Help me
understand how to cultivate those things to bring glory to your great name. Amen
Amen.
REFERENCES:
Books:
Ariola, M. (2018), Understanding the Self, Unlimited Books Library Services, Manila, PH
Corpuz, R., Estoque, R. and Tabotabo, C. (2019), Understanding the Self, C & E Publishing Inc, Quezon
City, PH
Frando, M., and Isip, L (2019), Understanding the Self, Books Atbp. Publishing Corp, Mandaluyong City,
PH
Magalona, E., Sadsad, E. and Cruz, E. (2018), Understanding the Self, Mindshapers Co. Inc, Manila, PH
Palean, E. (2018), Introspection: Understanding the Self, Books Atbp. Publishing Corp, Mandaluyong City,
PH
Villafuerte, S et.al (2018), Understanding the Self,Nieme Publishing House Co. Ltd. Quezon City, PH
Online references:
O'neil, D (2011), Common Elements of Religion, https://www2.palomar.edu/anthro/religion/rel_2.htm
Name: Scores:
Course and Year: Contact No.:
Instructor Code:
ACTIVITY 1
Kindness can spread just like a virus-fast and to a great extent. We only need to realize its healing power
and use it for our own benefit, both on an individual and collective level. When we are kind, we feel our
soul opening, expanding and embracing the world. RUBRICS
Substantiality 15
Grammar and 5
organization
1. Share one particular situation in which you have experienced small
act of kindness given by a stranger or you have performed random act of kindness to a stranger.
How did it feel?(Cite in not more than 10 sentences)
2. How does random acts of kindness impact our soul? (Explain in not more than 5 sentences)
Discuss the relationship between religion and social well-being. Give a concrete example on how
practicing religion is beneficial to your well-being. (Discuss in not more than 10 sentences)
Rubric:
Content and accuracy - 7 points
Organization and grammar -3 point
EVALUATION
Cite two differences between religion and spirituality and their similarity.
Rubric:
Content and accuracy - 9 points
Neatness and grammar -1 point
Difference 1
Difference 2
Similarity