THE SPIRITUAL

SELF
Philosophy started the moment humans started to wonder
(with just about anything). For the longest time, humans have
pondered on questions, like “Why do we die? Why bad things happen
to good people? Do we really have free will? Is the future determined?
Does God exist?"
 SPIRITUAL VERSUS RELIGIOUS
Spiritual is defined as “relating to or affecting the human spirit or soul as
opposed osed to material or physical things.” Religion and spirituality are both
paths to God; however, they are different in their approaches. A religious person
is someone who believes in a god or group of gods and consciously adheres to
the beliefs of his/her religion. A spiritual person, on the other hand, places little
importance on beliefs and traditions and is more concerned with growing and
experiencing the Divine.

Quite often, religion takes the approach of fear. It emphasizes sin, guilt,
and the concept of a punishing God. The spiritual approach to God is through
the path of love. This is a love where there is no condemnation and judgment,
but where there is mercy and acceptance.
WHY IS SPIRITUALITY IMPORTANT?
Sense of meaninglessness and lack of purpose in life can be
significant factors in causing anxiety, depression, and phobias;
however, there is a growing body of evidence indicating that spiritual
practices are associated with better health and well-being.
Examples of contemplative practices:
1. Meditation –mental exercise (such as focusing on one’s
breathing or repeating a mantra) for the purpose of reaching a
heightened level of spiritual awareness. It can induce feelings
of calm and clear-headedness, as well as improved
concentration and attenti
2. Prayer –a spiritual communion with God (or an object
of worship) as in supplication, thanksgiving, adoration,
or confession. Prayers may elicit a relaxation
response, along with feelings of hope, gratitude, and
compassion — all of which have a positive effect on overall
well-being. There are several types of prayers. Many of which
are rooted in the belief that there is a higher power that has
some level of influence over life. This belief can provide a
sense of comfort and support in difficult times. A recent study
found out that clinically depressed adults who believed their
prayers were heard by God (or a concerned presence)
responded much better to treatment than those who did not
believe.
3. Yoga –a Hindu spiritual and ascetic discipline. In Hindu theistic
philosophy, it teaches the suppression of all mind and body activity
so that the self may realize its distinction from the material world
and attain liberation. In western culture, yoga is a system of
physical postures, breathing techniques, and sometimes
meditation to promote physical and emotional well-being.

4. Journaling is another (but often overlooked) contemplative

practice that can help you become more aware of your inner life
and feel more connected to your experience and the world around
you. Studies show that writing during difficult times may help you
find meaning in life’s challenges and help you become more
resilient in the face of obstacles.
 THE PSYCHOLOGY BEHIND RELIGIOUS
BELIEF
A 1990 research conducted by Steven Reiss, professor emeritus of
psychology at the Ohio State University, posited a theory on why people
are attracted to religion. Religion, he said, attracts so many followers
because it satisfies all 16 basic desires that humans share (The 16
Strivings for God, 2016).
According to Reiss, the 16 basic desires that humans share are:
1. Acceptance 7. Independence 13. Social Conduct
2. Curiosity 8. Order 14. Status
3. Eating 9. Physical Activity 15. Tranquility
4. Family 10. Power 16. Vengeance
5. Honor 11. Romance
6. Idealism 12. Saving
Reiss claimed that we all share the same 16 goals, but what makes
us different is how much we value each one. For example, in
social contact, religion attracts both the introvert and extrovert.
For extroverts, religion offers fellowship with others. For
introverts, religion encourages meditation, private retreats, and solitude.

Another example is that religion also finds ways to deal with vengeance.
According to Reiss, while some other religions preach a God of peace,
there are also religions that preach holy wars.

Reiss added that all religious beliefs and practices are designed to
meet these 16 desires. Religious beliefs provide people with certain
ways of thinking to help them cope with ultimate questions that cannot
be explained in any other way.
 THE FOUR DIMENSIONS OF RELIGION
The incredible amount of variation between different
religions makes it challenging to decide upon a concrete
definition of religion that applies to all of them.
Sociologists noted four dimensions that seem to be
present in varying forms and intensities in all types of
religion (Dawson & Thiessen, 2014). These are:
1.Belief;
2.Ritual;
3.Spiritual Experience; and
4.Unique social forms of community.
Religious beliefs are a generalized system of ideas and values that
shape how members of a religious group come to understand the world
around them. These beliefs are taught to followers by religious
authorities, such as priests, imams, or shamen, through formal creeds
and doctrines, as well as more informal lessons learned through stories,
songs, and myths.

Rituals are the repeated physical gestures or activities, such as prayers

and mantras, used to reinforce religious teachings, elicit spiritual
feelings, and connect worshippers with a higher power (Little, 2016). A
common type of ritual is a rite of passage, which marks a person’s
transition from one stage of life to another. Examples of rites of
passage include baptisms and weddings.
A third common dimension of various religions is the promise of
access to some form of unique spiritual experience or feeling of
immediate connection with a higher power. From this point of view,
religion is not so much about thinking a certain way (i.e., a formal belief
system) as about feeling a certain way. Saint Thomas Aquinas is
often quoted to have said, ‘To one who has faith, no explanation is
necessary. To one without faith, no explanation is possible”—summing
up the experiential dimension of religion.
The fourth common dimension of religion is creating unique social
forms of community. Emile Durkheim (1915-1964) emphasized
that religious beliefs and practices “unite in one single community
called a Church, all those who adhere to them."
 Social dimensions that religions share according to Dawson and Thiessen (2014):
• Religion gains credibility when agreed and shared by a group. It is easier to be-
lieve in something if others around you (whom you respect) believe it as well.
• Religion provides an authority that deals specifically with social or moral
is-sues, such as determining the best way to live life. It provides a basis for ethics
and proper behaviors, which establishes the normative basis of the community.
• Religion acts as a form of social control, and it supports the development
of self-control, which are vital elements of a functional society.
• Places of religious worship function as social hubs within communities, provid-
ing a source of entertainment, socialization, and support.
 THE MAJOR RELIGIONS
1. JUDAISM encompasses the religion, philosophy, and culture of
the Jewish people. It is characterized by belief in one transcendent
God who has revealed himself to Abraham, Moses, and the Hebrew prophets
and by a religious life in accordance with the scriptures and rabbinic traditions.
Their sacred text is the Torah.

2.CHRISTIANITY is an Abrahamic monotheistic religion based on the life

and teachings of Jesus Christ, who serves as the focal point of the Christian
faith. For Christians, the word of God is written in the Bible.

3.ISLAM the religious faith of Muslims who worship Allah as the sole
deity and believes Muhammad is His prophet. The holy scriptures of Islam is the
Koran.
 4.HINDUISM, considered the world’s oldest religion, is still commonly
practiced. Hinduism combines the beliefs, philosophy, and cultural
practices of India. Hindu practitioners are guided by Vedic scriptures and
believe in righteousness, the laws of cause and effect, and the cycle of
birth and death. Central to the faith is a belief in reincarnation and one
supreme god called Brahman who has multiple manifestations as either a
god or goddess. Gods and goddesses can be spirits, trees, animals, and even
planets.
5.BUDDHISM refers to the teachings of Gautama Buddha. Buddha,
(originally a follower of the Hindu faith) experienced enlightenment, or
Bohdi, while sitting under a tree. It was in this moment that Buddha was
said to be awakened to the truth of the world, or the Dharma. Buddha,
an ordinary man, taught his followers how to follow the path to
Enlightenment. Thus, Buddhism does not believe in a divine realm or
God as a supernatural being, but instead follows the wisdom of their founder.
 THE CONCEPT OF "DUNGAN", SPIRIT,
AND SOUL
In pre-colonial Philippines, our ancestors looked up to
a “ babaylan.” Described as a priestess or shaman, a
babaylan acted as healer, spiritual leader, and
medium. The babaylan perform rituals through chants
or prayers for spiritual intervention to drive spirits that
cause illness or misfortune.

A babaylan is usually a woman, but there were some men

who were babaylans, too. Male babaylans, however, were
said to have feminine traits.
The babaylans explore the world of animism. Animism is the attribution of a
soul to plants, inanimate objects, and natural phenomena. Our ancestors
believed that souls are quasi-physical and can exist outside the body (such as in
dreams and in visions) and that they can transfer from one body to another.
They also believed that souls persist after death and become ghosts, in the same
way that modern Filipinos believe in “multo.”

Prior to being converted to a religion (Islam or Catholicism), our ancestors

already believed in spirit beings that dwell in the environment, our
deceased ancestral souls, and forces in nature (wind, moon, stars). Central to
the traditions of our ancestors was the belief that animate and inanimate
creatures have a “life force.”
 HOW DO "DUNGAN" AND "GINHAWA"
DIFFER?
Alicia P. Magos, an anthropologist and a professor emerita of University
of the Philippines Visayas made a pioneering study on the primeval
Visayan concept of “dungan.” According to Magos, “dungan” was “a life
force, an energy, as well as an ethereal entity, a spirit with a will of its own
that resides in the human body and provides the essence of life.” (Magos,
1992, pp. 47-50). Under this concept, everyone has a “dungan.” This is similar
to the western concept of “soul,” however, unlike the soul, the “dungan” can
temporarily leave the body when the person is asleep. Once “dungan” returns
to the person’s body, he or she becomes fully conscious again. If any
other spirits harm the “dungan” while it is outside the body and cannot
return, the person dies.
Meanwhile, our pre-colonial ancestors also believed that
aside from a “dungan,” a vital force also occupies the
body. This vital force was called “ginhawa” (translation:
breath of life). “Ginhawa” was said to be responsible for the
heart’s ability to beat. It was believed that if “ginhawa” left
the body, the person also dies. “Ginhawa” and “dungan” both
exist in every person.

Ginhawa was the breath of life while dungan was the

conscious intellectual and emotional aspects.
WHAT IS THE
DIFFERENCE
BETWEEN THE SOUL
AND THE SPIRIT OF
MAN?
The soul and the spirit are the two primary
immaterial aspects ascribed to humanity.
There are different shades of meaning
between the idea of the soul and the idea of
the spirit from culture to culture and religion
to religion.
Here is a brief and general overview of the difference between the soul and the spirit:
Etymology
Old English for “soul” was “sawol” that meant the “spiritual and emotional part of a
person’s, animate existence.” Spirit is directly from Latin spiritus “a breathing
(respiration, and of the wind), breath, breath of a god,” hence, “inspiration, breath of
life.”

Biblical beliefs
Soul refers to the conscious, the moral, and thinking part of a person. The soul is
immortal; it will go to hell, purgatory, or heaven after the person dies. Spirit refers to
the Holy Spirit, the third part of the Trinity. It is the force of God through which
blessings are bestowed upon His people. As one develops in the faith, he or she is
said to be growing spiritually.
In Western Culture
Soul can often be taken to mean someone’s moral consciousness. For
example, a cruel killer could be said to have no soul.Spirit may also
refer to ghosts or any other supernatural beings. It is believed that
the souls of people who died with unfinished business wander the earth
until their task is fulfilled.

In Eastern Culture
Soul is the part of the person that has dharma. In Hinduism
dharma is one’s obligation with respect to caste, social custom,
civil law, and sacred law. Dharma incurs karma. In Hinduism and
Buddhism, karma is the sum of a person’s actions in this and previous
states of existence. The fate of one’s future existences depends on one’s
karma.
THE SOUL ACCORDING TO SOME
ETHNOLINGUISTIC GROUPS OF THE
PHILIPPINES
• Linnawaor “soul of the dead” by the Ifugao.
• Kaduwa of the Isneg (an Igorot tribe native to Apayao Province in the
Philippines’ Cordillera Administrative Region). The Isneg believes that the
dead exists in a realm called the aglalanawan. The kaduwa (soul) is believed
to cross a pond in a ferry piloted by a kutaw (spirit).
• The Kankanaey (another member of the Igorot people) believes that the human
person is composed of the physical body and the ab-abiik (soul). When spirits
summon a person’s ab-abiik he or she becomes sick. A ritual will be
performed to appease the spirit who summoned the ab-abiik so that it will
allow the ab-abiik to return to its body, and the person recovers from the
illness.
• The Kankanaey (another member of the Igorot people) believes
that the human person is composed of the physical body and the
ab-abiik (soul). When spirits summon a person’s ab-abiik he or
she becomes sick. A ritual will be performed to appease the
spirit who summoned the ab-abiik so that it will allow the
ab-abiik to return to its body, and the person recovers from
the illness.
• Kaluluwa is the Tagalog people’s concept of soul. However, it
refers more to the soul of the deceased. The soul of a living
person is called a “kakambal.” The “kakambal” leaves the
physical body at night to roam, and any bad encounter causes
bangungot (nightmare).
• The Ilokano has a four-soul system.
o The kararua, or the soul proper. It is the equivalent of a soul in the
Christian concept.
o Karkarma stands for natural vigor, mind, and reason. It can leave the
physical body when one is frightened. A kakarma can also be stolen. If this
soul fails to return to the body, the person becomes insane. Sacrificial
ceremonies may be performed to lure back a lost karkarma.
o Aniwaas can leave the body during sleep and visits places familiar to the
body. If one wakes up while the aniwaas is visiting these places, he or she
may lose the aniwaasand become insane.
o Araria is the liberated soul of the dead. It visits relatives and friends in the
physical world to ask for prayers. It can also perform a duty it failed to do in
life. The howling of dogs means araria is present. This soul can make
sounds and manipulate physical objects usually relating to what it did in
life.
 • The Ibanag/Ybanag (who inhabits the provinces of Cagayan, Isabela and
Nueva Vizcaya) has a distinction between baggi (body) and ikaruruwa (soul).
The Ibanag believes 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.
• The Hanunoo Mangyan (of Mindoro) believes in the plurality of souls. For
instance, they have karaduwa tawu/tawo (human soul), karaduwamanok
(chicken soul), karaduwa baboy(pig soul) karaduwa kuti (cat soul) and
karaduwa hipon (shrimp soul). A soul can also separate itself from the
physical body. When a person sleeps, the karaduwa roams the world.
What the person dreams of are actually the experiences of the
karudawa while roaming around.
 • The Tagbanwa of central and northern Palawan believes that
people have one ‘true soul’ or kiyaraluwa and five secondary souls.
The kiyaraluwa is given at birth by the god Magindusa. The secondary
souls are located in both hands and feet, while there is also one in the
head just below the air whorl (alimpuyo).
• The ethnic tribes of Bukidnon believe in the gimukod. According to
their custom, there are two types of gimukod: the one in the right
hand and the one in the left hand. The gimukod in the right hand is
the good soul, and the one in the left hand is the bad soul. The right hand
soul is associated with life, health, activity, and joy. The left-hand soul is
the cause of lethargy, pain, and illness.
RITUALS
AND
CEREMONIES
A ritual is a ceremony or action performed in a customary way.
Rituals may be prescribed by the traditions of a community,
including a religious community. Rituals include not only the worship
rites and sacraments of organized religions and cults, but also rites of
passage, atonement and purification rites, oaths of allegiance,
dedication ceremonies, coronations, presidential inaugurations,
marriages, funerals—perhaps all kinds of human activity.

A ceremony is a formal act or ritual (often set by custom or tradition)

performed in observation of an event or anniversary, i.e., a Japanese tea
ceremony.
WHERE DOES RITUAL
ORIGINATE?
The general approaches to theories
about the nature and origin of rituals
are:
1. Origin approach;
2. Functional approach; and
3. History of religions approach.
The origin approach was the earliest form to explain ritual. The basic
premise of this approach is that ritual behavior was part of the
human evolution.

The nature of rituals was believed to be defined by its function

in society. The aim of the functional approach was to explain
ritual behavior in terms of individual and social needs.

The history of religions approach holds the view that ritual behavior
is an expression of the sacred; it is how the material human
connects with the transcendent realm or the ultimate reality.
CLASSIFICATION OF RITUALS
Imitative
The meaning of every ritual is based on some belief system. These are
called imitativerituals because these are patterned after myths, and the ritual
repeats the myths or aspects of the myth.

Positive and Negative

Avoidance is the best description for a negative ritual. The word taboo has
been applied to those rituals that concern something should be avoided
because it is forbidden. Thus, negative rituals focus on rules of prohibition,
which cover an almost infinite variety of rites and behavior. One characteristic
they all share, however, is that if the person breaks the ritual , it will result in
a dramatic change that usually brings some misfortune. On the other hand,
positive rituals are mostly concerned with giving blessings to an object or to an
individual.
 Sacrificial
Sacrificial rituals are seen as the earliest form of
religion. The significance of sacrifice in the history of
religion is well documented. The distinct feature of this
type of ritual is the total destruction of the sacrifice as an
offering to a “higher being.”

Life crisis
The basic characteristic of a life crisis ritual is the
transition of one mode or stage of life into another. This
ritual usually defines the life of an individual.