The Spiritual Self

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

a. Articulate ways of finding meaning in life.

b. Explain the Biblical as well as the Filipino understanding of the soul and the
spirit.
c. Discuss the significance of the practice of religion in the spiritual life of the
person.
d. Construct an essay indicating how he/ she could personally and concretely
live the great commandment of love.

DISCUSSION/ READINGS

INTRODUCTION

Are you happy with your life now? Do you find meaning in the things
that you do everyday? What makes you truly happy? Did you ever take these
questions seriously before? do away from considering his spiritual. In search of
his true identity, man can never do away from considering his 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 Filipino am I? 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.

1. The Concept of Spirituality

As mentioned in the earlier chapter, the spiritual self is who we are at

our core. It is more permanent than the other two 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.

1.1 The Spirit and the Soul needs to be

The interconnection of two important terms the supernatural order.

Here, the Hebrew concept of man is holistic, not a trichotomy of body (flesh),
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. ”
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. As mentioned
earlier, this is the " nonphysical aspect of the person, the complexity of human
attributes that manifests as consciousness, thought, feeling, and will, regarded
as distinct from the physical body. 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.

1.2 The Filipino Traditional Understanding of Soul

We consider the traditional understanding of Filipino communities in our

discussion of the soul since this is the key to understanding ourselves at
present, recalling our past as a people which still has traces in today's context.
The ' soul ' and ' spirit ' are sometimes used interchangeably but Filipinos
interpret the soul differently. According to Demetrio, et. al. in the book “ The
Soul According to the Indigenous Filipino ', “ kaluluwa, kararwa, kadkadduwa,
all come from the root word duwa, which means, two. This is because the soul
has two existences - one physical that is connected to the human body and its
life, and the other spiritual where it exists on its own. The Ilocano
“kadkadduwa ” is further derived from kadduwa, meaning " companion. ” The
doubling of “ kad " intensifies the nature of companionship so that it means “
constant companion ” or an inseparable partner, " therefore an attached
companion of the living person "

“ The Tagalogs call the soul, kaluluwa; the Bagobos, gimokud; the
Bukidnons, makatu; the Ilokanos, kadkadduwa or kararwa (inside physical
body); the Ilonggos, dungan (if person is alive), and kalag (if person is dead);
and the Visayans, dungan (willpower) " (Demetrio, et. al., 2011). For the
Cebuanos, the soul is referred to as kaluha, and the Mindoro folks, karadwa or
kalag. For the Kankanays of Cordillera, ab - abiik is the term used for the
spiritual self which is also applicable to trees, stones, rivers, etc. which are also
believed to have ab - abiik. Demetrio used the word of Mariano Gatan,
“ ikararua 'for the Ibanag's soul " which has the role of giving direction and
wholeness to the man. The body can stay alive inder andently of the soul while
the soul itself, even when separate from the body, experiences material wants
and needs ” (Demetrio, et. al., 1991). Furthermore," when the person is
frightened, the ikararua leaves the body while the body remains alive. A ritual
called ' mangaggakao ' is performed to invite the soul to return to the body ”
(Mercado, 1994).

“ For the Tagalogs, the kaluluwa speaks more of the soul of the deceased
person than that of the living. Jocano refers to the soul of a living person as his
kakambal (twin or double) which is thought of as the ' malay or the ' tiny voice.
“ It is a consciousness which is the individual's capacity to think, to reason, to
learn and to have willpower. At night, the kakambal may travel around and its
troublesome encounters could be the cause of nightmares (bangungut). The
double becomes a kaluluwa after the person dies ” (Jocano,
1971).

“ The dungan (not normally seen by the human eye) for the Ilonggos and
Cebuanos sometimes comes out of the body and takes on a visible form such
as that of an insect like a housefly or even a lizard. The dungan may leave the
body voluntarily as when a person is asleep, according to the Visayans. When a
person can see himself in his dreams, it means that his " other self " has left
the physical body. The dungan's travel outside the body should be free from
accidents. Only when the soul has safely returned home would the owner be
able to wake up. Whatever happens to the dungan happens to the physical
body as well ” (Demetrio, et. al., 2011).

Alicia Magos (1986) as cited by Demetrio, et. al. (2011), also indicates
that another cause of the withdrawal of the soul from the body is when the
body is badly maltreated. The soul then voluntarily leaves the body. Similarly,
Arsenio Manuel, as cited by Demetrio, et. al., speaks of the soul, leaving the
body involuntarily as in the case of a child who is frightened. The kaluluwa or
dungan departs from the body and so there's a need to call the soul back by
saying, ” Come back, come back soul of return to your home body. ” The child
becomes normal again the moment the kaluluwa or dungan rejoins the body.
Another involuntary departure of the soul happens when it is lured or captured
by bad spirits or ‘ engkantu '. “ Sickness is the effect of temporary loss of the
soul and death is the effect of permanent loss ”.

Furthermore, Magos says that the Visayan dungan has a secondary

meaning of ' willpower ”. “ A strong dungan is the intellectual and psychological
capacity to dominate or persuade others to one's way of thinking. A person
with a lot of willpower is said to have a strong dungan. By itself, if strong due
to ritual nurturing, it is capable of causing illness or seriously weaken the
other persons who have weaker dungan. Constant companionship (sometimes
under the same roof) of two persons may lead to a spiritual competition
between the two dungan and the defeat results to sickness of the one with the
weaker dungan (Demetrio, et. al., 1991).

Mercado says that if weak, “ the dungan has to be strengthened. With

the dungan rite to prevent or cure body illness caused by its inherent '
weakness properly nurtured, nourished, strengthened, and lodged in the
physical body, a person would consequently have a satisfactory well - being.
With such condition, he is said to have to influence/ dominate others,
intelligence, proper sense, willpower, good health, capacity and, similar other
qualities. At death, the soul (kalag) leaves the body via the nose, ears, eyes and
other orifices and eventually goes with the air or the wind towards the upper
regions where it waits until it can find another body to enter. To be sure that
the “ kalag ” will go to its final destination, the rite, patulod (meaning, “ to
usher; to push ”) is performed on the third day after the burial of the person.
With this, the “ kalag ” will not come back to visit the living and cause illness.
Such visits may happen when the “ kalag ” has some messages to be told to the
living ".

The notion of multiplicity of souls is common among Filipinos. According

to Llanes belief (1956), as cited by Demetrio, et. al. (2011), four souls animate
the body in early Ilokano namely:

1. The kararwa or the soul proper, is the vital element in man. It can leave
only after death. It is the Ilokano name presently used for the Christian soul.
2. The karkarma or second soul can leave the body when one is frightened; or
it can be stolen from the body when the person goes to isolated places. If the
soul fails to return, the owner becomes insane. Sacrifices and attendant
ceremonies are held to lure back a lost karkarma. The Ilokano karkarma
stands for natural vigor, energy, strength or power.
It also stands for mind or reason. It is our counterpart of what the Greeks
referred to as psyche.
3. The aniwaas (aningaas or alingaas) or third soul, can leave the body during
sleep and visit places which the person who owns it frequents when awake. If
he wakes up, he may lose his aniwaas (aningaas, alingaas) and become insane.
4. Ar - aria (al - alia), or our fourth soul, is the liberated soul of the dead. It is
the soul that comes down to earth to visit its relatives and friends, asking them
to pray or perform a duty it failed to do in life. The howling of dogs announces
the presence of anar - aria/ al - alia. It makes noise, disturbs the chickens,
makes audible footsteps, breaks the door, or bangs the utensils in the kitchen.
If the dead was a cook, he likes staying in the kitchen; if a tailor, he plays with
the sewing machine footsteps betray that fact.. If he was lame in life, his Like
the Visayans and the Ibanags, the Ilokanos believe that the soul leaves the
body when frightened which results to sickness and a ritual is necessary to
invite the strayed a soul back to its homebody.

2. Loob and Personhood

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 he also
promotes the well - being of others, especiallythose 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 relates 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 alle 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 hook, ' The Filipino Mind ' says that " the use of
amuletun (anting - anting) may also be a source of power. Those who use the
anting - anting believe that oki the words of Christ and the things used in
Catholic liturgy are a strong source of power. Wel While Scriptures say that the
Word of God is efficacious (Heb.4: 12; 1 Th.2: 13 ff.), meaning, 08 ' 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, th benevolence, helpfulness) can be a very appropriate description
of who God is for Filipinos. the 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 Loob and Prayer refers to the core of one's personhood, his loob, which is
closely related to man's spirit. It is the ultimate organizing center of human
reality. It is also the very zone of creaturehood which is the substratum of
ideas, feelings and behaviors. Those whose loob is pure, serene and controlled
have " special powers " granted to them by Christ such as the ability to control
elements, cure the sick, speak in different tongues, interpret signs, among
others. Prayer then is the Christian's acknowledgment and awareness of the
true nature of the loob, and the richness or weakness of this loob as exposed
by the light of faith. This loob is constituted by being related to God. With this,
prayer becomes an active receptiveness, an active listening to what God is
revealing through one's loob. It is the recognition, acknowledgment, acceptance
of this relatedness 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?
3. Finding and Creating Meaning - Viktor Emil Frankl

According to Viktor Frankl, " meaning is man something to discover

rather than to invent. ” It has the Search For Meaning same concept with inner
happiness, life satisfaction, self - actualization, deep spirituality. He believes
that in life, there is an existential vacuum which means that life is empty,
meaningless, purposeless, aimless, adrift ,and so on. Because of this
existential vacuum, we fill our lives with pleasure, eating beyond all necessity,
or even having promiscuous sex.
We might seek power, especially the represented by monetary success.
Because of this existential He is a medical doctor, a psychiatrist vacuum,
Frankl says that we fill our lives with " busy - ness, conformity,
conventionality, anger, hatred and even attempts to destroy what we think is
hurting us, a neurotic " vicious cycle,” such as obsession with germs and
cleanliness, or fear - driven obsession with a phobic object.

3.1 Three Ways of Discovering Meaning in Life

Viktor Frankl indicates three broad approaches namely: experiential

creative values, and attitudinal values. values,

a. Experiential Values
This approach involves experiencing something or someone we value.
The most important example of experiential values is the love we feel towards
another - family, relatives, friends, and workmates.

b. Creative Values
This is the traditional existential idea of providing oneself with meaning
by becoming involved in one's projects, or, better, in the project of one's own
life. It includes the creativity and passion involved in art, music, writing,
invention, and work.

C. Attitudinal Values virtues

Attitudinal values include practicing sense of humor, and the like. But
Frankl's most famous example is achieving meaning by of suffering. The
ultimate goal is self - transcendence, in the spiritual realm. It is a way to God,
a reference to religion.

3.2 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 “ beliefs 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; our way of relating with the
supernatural or the DIVINE ”. All cultures have religion.

Religion serves several functions to man as follows:

1. " The practice of religion has a significant effect on happiness and an overall
sense of personal well - being " (Stark, R., 1971).
2. " Regular religious attendance led to much less psychological distress ”
(Williams, D. 1970).
3. “ Young people see love as the central aspect of the meaning of life; they that
religion is still important in helping form judgments and attitudes believe
(Thomas, D.).
4. The cohabitation rate is seven times higher among persons who seldom or
never attend religious services compared to persons who frequently attend
(Larson, D).

“ 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 ” (Haviland, et.al.,
2007).

How do people practice Religion? The practices we discuss here are just
among the many ways through which religion is practiced.

3.2a 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 rituals that
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 as ritual called “ harang ' practiced by the
Visayan fishing villages. Such ritual is described “ 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.

3.2b 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.
3.3c 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 is abominable. But why do people still practice witchcraft ?
Haviland (2007), mentions that witchcraft serves a number of function 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. "

3.3 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 things is detestable to the Lord. It is
because the other nations 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 ” (Dt. 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 11 (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., our practices
may lead us away from the ultimate source of Without careful examination
Such ultimate end is God Himself, our union with Him. Failure happiness, our
ultimate end. our lives, results to the loss of meaning in to examine the things
that we do, the way we live life. Jesus Christ Himself gave us a clear guide
when He spoke about the commandment of love - love of God and love of
neighbor.

May you truly find meaning as you continue your life's journey, guided
by Jesus, the Incarnate Word of God.

Enrichment Activities

Name: ________________________________________ Date: _______________

Course/Year/Section: ________________________ Score: ______________

1. Draw a symbol that best illustrates your most intimate or most meaningful
experience with God. Explain such experience and describe how you felt. What
do you think was God telling you that particular experience?
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________

Name: ______________________________________________ Date: _______________

Course/Year/Section: _______________________________ Score: ______________

2. Quickie Survey

1. If you were to choose from the following values, which one would you prefer:
beauty, faith, wealth or wisdom? Why?

______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________

2. What is your concept of a meaningful life?

______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________

Name: ______________________________________________ Date: _______________

Course/Year/Section: _______________________________ Score: ______________

3. Write an essay indicating how you could personally live the “Great
Commandment of Love”.

How I Live the Great Commandment of Love

 ASSESSMENT

Name: ______________________________________________ Date: _______________

Course/Year/Section: _______________________________ Score: ______________

1. Conceptualization: Choose the letter of the word which does not belong to
the group then beside it write the letter of the concept that binds the remaining
words from the choices below.

Ex. 1. d-D

Approaches in finding life’s meaning according to Frankl

Different terms for the soul
Examples of Filipino rituals
Filipino terms for the soul
Ilokano terms for the soul
Visayan terms for the soul
Ways of practicing religion
______ 1. a. ab – abiik b. aningaas c. dungan d. anges

______ 2. a. kararwa b. kalag c. karkarma d. al - alia

______ 3. a. attitudinal b. creative c. emotional d. experiential

______ 4. a, cult b. magic c. ritual d. witchcraft

______ 5. a. buklog b. fiesta c. kanyaw d. harang

______ 6. a. kaluluwa b. dungan c. kauban d. ikararwa

II. Essay: Answer the given question comprehensively.

Explain in not more than 5 sentences your purpose in life.

______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________

REFERENCES

Green, Christopher. 1997. " Classics in the History of Psychology.” An Internet

resource developed by Christopher D. Green, Ontario: York University
Accessed October 20, 2017. http://psychclassics.yorku.ca/James/
Principles/.

Goldsmiths, University of London. n.d. " Religion Guide.pdf.

October 16, 2017. https://www.gold.ac.uk/media/documents-by-section/
life - on - campus/ student - support - services/ Religion - and - Belief –

Penner, Hans. 1998. " Ritual. " In Encyclopedia Britannica. Accessed October
17, 2017. https://www.britannica.com/topic/ritual.
Popova, Maria. 2013. " Viktor Frankl On the Human Search for Meaning. " In
Brainpickings. Accessed October 20, 2017. https: //www.brainpickings.
org/ 2013/ 03/ 26/ viktor - frankl - mans - search - for - meaning/.

Stein, Rebecca. 2015. Anthropology of Religion, Magic, and Witchcraft.

Accessed October 17,2017.
https://books.google.com.ph/books/about/Anthropology
of_Religion_Magic_and_Witch.html? id = KNdRCgAAQBAJ & redir_esc = y.

Victor Frankl Institute of Logotheraphy. n.d. “ About Victor Frankl. ” Accessed

October 20, 2017. http://www.viktorfranklinstitute.org/Home.html.

Victor Frankl Institute of Logotheraphy. n.d. “ October 20,

2017. http://www.logotherapyinstitute.org/About_Logotherapy.html.