The Spiritual Self

Prepared by:

BS Architecture 1A Group 2
Presenters
Cyrel Sarah Garcia
Joshua Layoso Salvador
Justin Oliveros
Nathaniel Lopez
Neal Ash Franco
Sanjhiro Taaca
Objectives

1. Explain the practice of religion and the belief in supernatural.

2. Differentiate Spirituality from Religiosity

3. Examine the different concepts of the soul

 Spirituality
From Latin Word “spiritus”, meaning breath or life force. Spirituality can be
understood as the search for the sacred, a process which people seek to discover,
hold on to, and when necessary transform whatever they hold sacred in their lives
(hill & Pargamet, 2003). Spirituality generally refers to the meaning and purpose of
one’s life, a search for wholeness, and a relationship with a transcendent being.
 The Spiritual Self
According to the book The Principles of Psychology (1890) by William
James, the spiritual self is the most intimate, inner subjective part of self. This is
the only part of our self that is able and can experience how to argue and
discriminate, have moral sensibility and conscience, and the unconquerable will.
In Christian ethics, Peschke (1994) describes the experience of the sacred is
characterized by reverence, faith, fear, trust, love, and admiration which are
intimately connected to God.
 Religion

Religion as defined by Emile Durkheim, is a unified system of beliefs and

practices relative to sacred things.

Meanwhile Giddens (2006) sees religion as a cultural system of commonly

shared beliefs and rituals that provide a sense of ultimate meaning by
creating an idea of reality that is sacred, all-encompassing and supernatural.
Spirituality and Religion

Spirituality is connected with religion. All religions recognize the

importance of spirituality in one’s life. One’s spirituality may be
expressed through religion and participation in religious rituals and
ceremonies.
Spirituality and Religion

According to Rebecca Stein (2011), religion is a set of cultural

beliefs and practices. Religion is an organized system of ideas about
the spiritual sphere or supernatural, and to know God is its
central function; thus, making it connected with spirituality
The Concept of Spirit or Soul

Filipino culture is diverse yet colorful. One of the Filipino beliefs is the
belief in soul. According to Mercado (1991) Filipinos believe that the
soul of the person leaves the body and wanders around. He pointed out
the different names of souls in different provinces and tribes.
The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Ifugao -
woman cannot conceive, shamans conduct sacrifices
to see if the couple is compatible. If they are,
shamans offer other sacrifices to enhance fertility.

‘Linnawa’
The Soul According to the Ethnolinguistic
Groups of the Philippines
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.
The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Isneg -
facilitate the spirit’s entry to aglalanawan, the
appropriate customary death rituals would be the key.

‘Kaduwa’
 The Soul According to the Ethnolinguistic
Groups of the Philippines

Ab-Abiik is the spiritual self as oppsed to the

physical self (Awak). The Ab-abiik can also apply

Kankana-ey - to inanimate objects such as mountains, trees or

rivers. It can also mean ‘inspiration’ in some
contexts.

‘Ab-abiik’
The Soul According to the Ethnolinguistic
Groups of the Philippines

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

Bikol wake up until the lid is lifted.

 The Soul According to the Ethnolinguistic
Groups of the Philippines

The Tagalog soul, the kaluluwa can leave the

body involuntarily. The kaluluwa refers more to
the soul of the deceased. The soul of a living
person is called kakambal (meaning twin or

Tagalog - double). The kakambal may travel around at night

and some particularly bad encounters are the

‘Kaluluwa and
cause of nightmares (bangungut). The kakambal
becomes a kaluluwa after death.

Kakambal’

The Soul According to the Ethnolinguistic
Groups of the Philippines
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.
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.

Ilokano - 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

‘Kararua, become insane.

Araria is the name of the fourth soul. This is the liberated soul of the

Karkarma, Aniwaas 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 Araria and manipulate physical objects usually relating to what it did in life.
 The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Ibanag - 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

‘Ikaruruwa’
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 Soul According to the Ethnolinguistic
Groups of the Philippines
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

Mangyan -
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

‘Karaduwa’ sickness. When a person dreams the karaduwa walks

around. The dream that a person has is caused by this
walk.

The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Sulod - 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

‘Umalagad’ 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.
 The Soul According to the Ethnolinguistic
Groups of the Philippines
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).

Tagbanwa-
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

‘Kiyaraluwa’ shamans specialize in realigning the soul to its proper place.

This soul is said to have a material form like a round white
stone.
 The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Bukidnon - wanders away from the body then Illness, irritability and
sadness follow. If all makatu leave the body at the same time,
the individual dies.

‘Makatu’ and ‘Pipitu The Bukidnon also believe in seven souls called the ‘pipitu ha
makatu’. One jumps off the cliff, one swims in the water, one

ha makatu’ 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.
The Soul According to the Ethnolinguistic
Groups of the Philippines
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

Bagobo - right hand gimokud to leave the body, it gives notice by

visiting in the form of an insect.

‘Gimokud’ 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).
The Soul According to the Ethnolinguistic
Groups of the Philippines
Dungan
Dungan or the souls according to the Ilonggos (Magos 1986) is
not normally seen by the human eye. Sometimes, however, it
comes out of the body and takes a visible form such as that of
an insect or a small animal like lizard. That is why elderlies are
always telling the young children “to eat even just little before
going to bed,” for if the child’s Dungan “gets hungry at night, it
might go to the pot of rice in the kitchen and be mistaken for an
insect, and be killed.
The Dungan may leave the body voluntarily as when the
person is asleep, according to the Visayan. When a person see
himself in a dream, it means his “other self” has left the
physical body. Among the ancient Filipinos, it was deeply
impressed that a person who was asleep should not be
awakened abruptly. Thus a slumbering person is first called
softly and gradually louder and louder to give the soul a chance
to return to the body.
 The Dungan’s travel outside the body should be free from accidents. It
The Soul According to the Ethnolinguistic could get trapped in a jar or be poured out with liquid in a vessel. Only
Groups of the Philippines when the soul has freely returned home would the owner be able to wake
up. Whatever happens to the Dungan happens to the physical body as
well. It is also believed that another cause for the voluntary withdrawal
of the soul is when the body is maltreated.

The Dungan is ethereal, something light and airy since it travels with the
air or the wind. Prior to its entry and habitation of a human body or
Dungan is believed to inhabit the region above the surface of the earth

Dungan together with other Dungan. It awaits the time when it can enter the body.
The Dungan then takes the special interest in the unborn being which it
has chosen to inhabit.

The Visayans, believe the soul or Dungan is not located in any specific
part of the body. It is believed to grow proportionately with the person’s
body. It is normally weak at the baby’s birth, that is why attractive babies
are said to be susceptible to “usog”, that is the unintentional transfer of
disturbing vapors of a strong body to a weak one by holding, talking or
looking at the weaker one.
The Soul According to the Ethnolinguistic For this reason, the Dungan needs protection and nurture. Soul
nature, the folk believe, means the performance of age-old spirit
Groups of the Philippines
rituals many of which are still followed in the provinces today. An
adult person with a healthy Dungan properly lodged in his physical
body should have bodily health and well-being, intelligence and
good sense.

The dunagn is also referred to as “willpower”. A strong Dungan is

the intellectual and psychological capacity to dominate or persuade

Dungan others to one’s way of thinking. A person with a lot of willpower is

said to “have a strong Dungan”. Constant companionship of two
people may lead to a spiritual competition between the two Dungan
and the defeat of one with the weaker Dungan.

At death, the Dungan leaves the body via the nose, eyes, ears and
other orifices and eventually goes with the air or the wind towards
the upper regions. That is where it waits until it can find another
body to enter.
The belief of the Filipinos did not end on soul and spirit. They also believe in
the ancient healing – through faith healer or ispiritista, albularyo, manghihila,
mangluluop, and magtatawas. According to Aping (2010, faith healers come
from either spiritist groups, diviners (a group that practice divination) or from
persons who were previously saved from illness or death and have encountered
epiphanies or mystical experiences who became convinced that they were
destined to help sick people after receiving their healing powers bestowed
upon them by the Holy Spirit or other supernatural beings.
According to Apostol and Baet (2007), albularyo is referred as the
“general practitioner” and the primary dispensers of health care. They
usually come from family of healers, which considered healing as its
vocation or calling. Their ability is commonly attributed to Holy Spirit.
Additionally, their healing prowess is developed through years of
apprenticeship. “Medico” is the pharmacist of the traditional Filipinos who
are albularyos who combine folkloric therapies with modern medicine.
The manghihila also uses various paraphernalia especially coconut oil
which is applied to the affected area. If the strip of material sticks to the
surface, resisting the pull, this area is assumed to be the area of affliction,
usually a pulled muscle or a sprain. A massage of the area will follow
thereafter.
The mangluluop will conduct a ritual called “luop”to diagnose the illness.
He is said to be the specialist to determine what really happens to the
person. The mangluluop uses the ritual paraphernalia such as “kalanghuga”
(a kind of saltwater or freshwater shell, salt, (to weaken the supernatural
spirits), benditang palaspas (piece of blessed palm, leaves of Palm Sunday)
charcoal made from coconut shell, a coconut midrib and a tin plate. With a
concoction of these materials, a diagnosis of the illness can be based on the
pappearance of the kalanghuga. The mangtatawas is best known for the
use of tawas or alum for diagnosis.
From simple headache to exorcism, those said healers can help the Filipinos
experiencing illness and body sufferings. Dungan or the belief of energy of
the human body to inflict pain to another body can also be treated by these
healers. (Dela Pena, 2008) Filipinos believe in Usog, Bati, Balis or evil eye.
It is the infliction of pain to another person that may cause headache, nausea,
fever, or stomach ache. Infants are prone to experience usog or especially
when infants are fat, cute or healthy. Tagalogs say “pwera usog” and Visayas
and Mindanao say “purya buyag” or “purya buyaw”.
To heal the person, they will look for albularyo, medico or person who has
strong balis or the person that caused the patient to besick, He or she will
put saliva on the patient’s forehead or will use ginger while performing the
ritual. The control the usog, bati, balis or evil eye, it is believed that
wearing of red bracelet, or pin some chili leaves on the infant’s clothes and
keeping ginger and garlic in the pocket for adults will prevent these. Some
people castigate or scold the person who gaze them harshly through their
mind to avoid usog, bati or balis.
Conclusion
Religion and Spirituality are both paths to God

> A religious person is someone who believes in a god or group

of gods and consciously adheres to the beliefs of his or 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.
Activity Time!!
A. Take at least 10 minutes to meditate. Spirituality can result in
positive emotions. Give at least 3 positive emotions after meditating
and explain those emotions.

 In Yellow Pad Paper

 Use bullets to indicate the answers in A
 Pass it until November 16, 2023 (Thursday)
Thank you for Listening !!!