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

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."

Religion vs. Spirituality: What Is the Difference?

from Brady(2020)

RELIGION SPIRITUALITY

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

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

Traditional Approach. Religions are by Evolutionary Approach. Spirituality often favors an

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

Exclusive. Traditional religious beliefs, Inclusive. Spirituality makes no such distinctions. Instead, it
sometimes based upon rigid interpretations favors an inclusive approach. In the recognition that pure spirit
of key teachings, can create an exclusive is a unifying force, no one is left out. You are part of the
worldview that isolates those who may not universal hologram, all gods and goddesses in disguise. In other
share their views or interpretations. Sadly, words, from a spiritual perspective, no one has a monopoly on
this religious “in-group” mentality can be the truth. All are welcome in God’s eyes.
used to justify the exclusion of minorities or
those deemed unworthy of God’s favor.
 Belief. At its core, religion is about faith. Spiritual Experience. Spirituality doesn’t dismiss faith;
That is to say, belief in something based however, it often leans more heavily on direct experience of the
upon unconditional acceptance of the soul or divinity. Spiritual practices such as meditation, yoga,
religion’s teachings. Through religion, you silence, and contemplation allow you to make conscious
are taught to have faith in God or the contact with more expanded states of consciousness, thus
scriptures as being the infallible and helping to experientially validate the teachings rather than
ultimate truth of reality. Acceptance and accepting them on faith alone. You know something because
surrender to the divine are taught as the path you have tasted the experience yourself and have allowed it to
that leads to ultimate salvation. 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.

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).

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.

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 (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’

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.

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.
Image from Tan
Mulong by
Leandro Geniston
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.

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 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

○ *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
○ 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.

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.

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 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 around
objects. you.

CHARACTERIS speaks of individual spiritual beings. does not speak of individual spiritual beings.
TICS

SUPERNATUR does not speak of a singular supernatural speaks of a supernatural force that exists
AL FORCE force but various spiritual beings. 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 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 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 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

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.

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

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.