Group 5

Module 13
z

The Spiritual Self: The Practice of Religion: Belief in

z Supernatural Being and Power, Spirit or Soul, and
Rituals and Ceremonies: The Types of Ritual, Function
of Rituals, Three Ways of Discovering Meaning In Life
MEMBERS:
z

ANGEL LLANZA
DEXTER GOYO
KIAN AMIEL LUMBO
RONAN JAY LOPEZ
MANUEL LAGADAY
HAROLD LANCE GARCIA
LEONELL JOHN FLESTADO
OBJECTIVE:
1. Examine oneself against the different aspects
of self.
2. Discuss the meaning of supernatural and
spiritual
z being.
3. Distinguish the spirit, soul, rituals and
ceremonies. 4. Discuss the different types of
ritual.
5. Know the functions of ritual.
6. Discuss the three ways of discovering meaning
in life.
 z
z

The
Spiritual
Self
Reporter: Kian Amiel Lumbo
 z

Your Spiritual Self is you in your most beautiful and powerful form.  It is the authentic
self, the unconditioned part, the you without patterns.

This is personal for each of us, so no need to get caught up on the language.  Some may
identify with Higher Self, The Universe, God, Higher Power, your inner Buddha, your
true being…  It’s the part of you that is connected to everything, the part that is love.

Throughout the world, in all of the great spiritual traditions, there is a teaching about
“Divinity” being within us.  From Native American, Hindu and Buddhist traditions, to
Christianity, all the way to great mystics and scientists.
 z
From traditions that subscribe to the
idea of “God,” to traditions that honour
the earth or the Light within humanity.
We all seem to agree that we are more
than a Body. There is light/God/Divine
consciousness within us.
On your Process you got to know this
part of yourself, as we call it, your
Spiritual Self. Your own goodness and
authenticity. Your Spirit, untouched by
patterns, is the source of your resilience.
The source of your inner wisdom.
 z
z

Spiritual
Self-Care
Reporter: Kian Amiel Lumbo
PRACTICE YOGA
z

The intention behind yoga is to harmonize your body, mind, and spirit and is
individualized according to what your needs are at the time. The physical
benefits are well known, but there is more to yoga than getting a good workout.
It helps you to connect with your body and emotions stored deep within. Yoga
 encourages non-judgement and an acceptance about where you are at in life with
the knowledge that you are building a strong foundation for a more empowering
life. There are many types of yoga—explore the types you’d like to try.
MEDITATEz

Meditation is one of the easiest, most accessible spiritual practices to

maintain. It may take a little encouragement to get started, but once
you get going it’s hard to imagine life without it. The benefits of
meditation practice are numerous and includes the 
reduction of stress and a clearer connection to who you are and what
you want out of life.
Try Mindful Walking
z

Walking is undervalued. Research shows that people who suffer from mental

health conditions can benefit from going on walks. Any form of physical activity
is beneficial, but walking is different. It allows you to press pause on life and just
be in the moment. Breathing in the fresh air, feeling the pavement under your feet,
and seeing the wide-open sky are subtle ways that ground and nourish the senses. 
Mindful walking is a practice that has many great benefits that might surprise you.
Clear Your Space
z

A good practice in general is maintaining good, clear space around you. You are

constantly exchanging energy and information with others and it’s natural that you
may end up being affected in some way. It’s hard to connect to your true self if
you are feeling tired or dragged down. Smudging using a particular incense, sage,
cedar, or palo santo is a great way to clear your space (including mental space).
Whether it’s the power of scent to uplift or the intention of clearing negative
Connect with Community
z

Humans are communal by nature. Unfortunately, the lifestyle that you lead today
does not often support this way of life. Connection, laughter, exchange of ideas,
emotional support, and strength to persevere are some of what you can experience
through community. If you don’t have these connections already, you might need
to step out of your comfort zone and find some. Volunteer, find people that share
your interests, attend religious or cultural gatherings, host groups of your own, join
a book club, or attend a game night. Making the effort will be.
 Journal z

Journaling is another way to tap into the deep recesses of your mind and heart.
The act of writing sifts and processes thoughts and emotions. Problems, worries,
and negative emotions can crowd the mind and dampen your spirit. Get it all
down on paper and see what happens. New insights might be revealed.
Journaling can be a nice complement to a morning or evening routine. There are
different techniques to journaling you can try—make it work for you.
Be in Nature
z

Being in nature heals. The smell of the earth, the sound of birds or water, the
sight of trees swaying in the wind, or waves crashing on the shore make your
senses come alive. You can’t help but disconnect from the day and bask in
the healing that comes when surrounded by nature. You are in the moment
and there is a sense of experiencing something greater than yourself. Take
time as often as you can to spend time in nature, even if it’s just a few
Read Inspiring Material
z

This sounds simple but can make a difference on your outlook on life. Notice what
you are exposed to on a daily basis and how it makes you feel. You are inundated
with information from many sources and it’s not all positive. As a result, it can
sometimes be hard to feel inspired or uplifted. Make it a point to have on your
bookshelf or nightstand a book or other reading material that inspires you. Right
before bed, rather than thinking about your day and any worries, have your last
thoughts be positive. Reading a few pages in the morning can also be a nice start to
 z
z

SPIRITUALIT
Y
Reporter: Manuel
Lagaday
 z

- The concept of the “whole person” is usually associated to the idea of human
beings as having physical and psychological aspects. However, there is third
aspect of being human that is as important as the 2 precedents: the spiritual aspect.
- Highlighting the mind-body-spirit connection, the spiritual self is an ongoing,
personal life journey, contextualized by the belief in a higher being, culture,
relationships, nature, and the discovery of meaning in one’s life.
 There are several definitions that have been formulated regarding
z
spirituality.

 Puchalski (2014), spirituality is the aspect of the self that is

associated to an individual’s process of seeking and expressing
meaning and how he or she is connected to the self, to others, to
the moment and to everything else that composes his/her
environment, including the sacred and significant.
 
 Beauregard and O’Leary (2007), spirituality is any experience
that is thought to bring the experiencer in contact with the divine;
it is not just any experience that feels meaningful.
 
 z
 Sinnott (2002), spirituality is also posited as the
individual’s personal relation to the sacred or
transcendent, a relation that then informs other
relationships and the meaning of one’s own life.
 
 Myers and his colleagues (2000), spirituality is the
“personal and private beliefs that transcend the
material aspects of life and give a deep sense of
wholeness, connectedness, and openness to the
infinite.”
 What do these definitions have in common with regard to spirituality?
z

1. Spirituality talks about meaning and purpose that go beyond the physical
realities of life. Going through development, people are inevitably programmed to
make realizations about life, and those insights are not always about observable
phenomena or environmental experiences.

2. Spirituality is focused on a person’s connections to different aspects of his/her

existence: to other people, to nature, and to sacredness and divinity. In the pursuit
of and applying meaning to one’s life, relationships are created and sustained not
only with people but with other life forms or with a higher being.
 
3. Spirituality talks about the sacred and transcendent. It is a general belief that in
this vast universe, there is a force higher than the self.
 However, people are not born with innate spirituality. It is something
acquiredz as a result of various personal, social, and environmental factors
present throughout one’s lifetime. In this regard, spirituality is related to
religiosity, which is often used interchangeably with the former.

 Religiosity is defined as the adherence to a belief system and practices

associated with a tradition in which there is agreement about what is
believed and practiced. It is a formal attachment to the set of beliefs, values,
and practices of a particular religious sect. It includes specific practices,
proscriptions (what should not be done and avoided), and participation in a
specific community that shares the same beliefs and practices.

 However, as one grows older, he/she begins to form questions that are
rooted in religious orientations, slowly making realizations and insights
until his/her search for meaning and transcendence goes beyond his/her
religious orientation.
 z
z

Connections
with Nature
Reporter: Harold Lance
Garcia
 z

This section discusses the natural affinity people have with

nature and similar constructs, the factors that contribute to
such connections, how these relations to nature are
manifested, and how they can be enhanced in the context of
one’s spirituality.
The Self and the Natural Environment
z

 The spiritual self is not only tied in one’s connection with a higher
being and other people; it is also related to how people relates to
nature.
 Religiosity aside, a significant number of people have made a
serious commitment to nature by taking care of animals, pledging
advocacy for environmental issues, and practicing daily behaviors
that manifest a growing concern for the world. These are embodied
in the concepts of affinity with nature and ecopsychology.
 z
z

AFFINITY
WITH
NATURE
AND
ECOPSYCH
OLGY
Reporter: Angel Llanza
Affinity with
z nature can be defined as
the ties that bind people and nature
together.
 It can also mean nature
connectedness, defined as the extent to
which individuals include nature as part
of their identity. If people feel that they
are one with nature, then destroying it
can mean self-destruction and vice versa
 Affinity with nature highlights the
emotional connection with nature,
anchored on positive affective
experiences and authentic love for
nature
Ecopsychology
z
Ecopsychology shares many similarities
with the concept of having affinity with
nature.
It is concerned with the fundamental
interconnections between humans and the
natural world through a phenomenological
and sensorial link, and the integration of
practices based on the notion that direct
contact with the natural world has healing
potential.
Ecopsychology is based on a transpersonal
and philosophical relationship with nature,
highlighting beliefs and practices that
promote and enhance ecological, personal,
and community sustainability
 How can affinity with nature and ecopsychology be
z developed?

Just like other aspects of self, these are brought about by

experiences with nature and observations about the environment.
Locations are also account for the environmental values and
attitudes an individual has; individuals living in rural areas are
more likely to be mindful of the environment, compared to urban
residents  
 How are connections with
z

nature established and

improved?  
 It is not enough that one simply conforms to what society says
about taking care of the environment. Developing an open mind and
adopting a philosophical perspective that advocates for
environmental protection and sustainability is important.
The emergence of technology has hampered people’s engagement
with outside activities.
 It is important to go out, explore the world, immerse oneself in the
beauty of nature, and foster ecologically healthy lifestyles.
 
 z
z

FUNCTIONS
OF RITUALS
Reporter: Dexter Goyo
 z

Ritual behavior, established or fixed by traditional rules, has been

observed the world over and throughout history. In the study of this
behavior, the terms sacred (the transcendent realm) and profane (the
realm of time, space, and cause and effect) have remained useful in
distinguishing ritual behavior from other types of action.
 z

Torii, ritual gates that mark the division

between the secular and the sacred, at the 6th-
century Shintō shrine on Itsuku Island, Japan.
 Although
z there is no consensus on a definition of the sacred and the
profane, there is common agreement on the characteristics of these
two realms by those who use the terms to describe religions, myth,
and ritual.

 For Durkheim and others who use these terms, ritual is a

determined mode of action. According to Durkheim, the reference, or
object, of ritual is the belief system of a society, which is constituted
by a classification of everything into the two realms of the sacred and
the profane. This classification is taken as a universal feature of
religion.
 Belief systems, myths, and the like, are viewed as expressions of
z
the nature of the sacred realm in which ritual becomes the
determined conduct of the individual in a society expressing a
relation to the sacred and the profane. The sacred is that aspect of a
community’s beliefs, myths, and sacred objects that is set apart and
forbidden. The function of ritual in the community is that of
providing the proper rules for action in the realm of the sacred as
well as supplying a bridge for passing into the realm of the profane.

 The relative nature of things sacred and the proper ritual conducted
in relation to the sacred as well as the profane varies according to the
status of the participants.
 z

Shamans in South Korea, Korean shamans petitioning

the spirits to protect the community's fishermen.
The function
z of ritual depends upon its reference. Once again, although
there is common agreement about the symbolic nature of ritual, there is
little agreement with respect to the reference of ritual as symbolic.
Ritual is often described as a symbolic expression of actual social
relations, status, or the role of individuals in a society. Ritual is also
described as referring to a transcendent, numinous (spiritual) reality
and to the ultimate values of a community. Whatever the referent, ritual
as symbolic behavior presupposes that the action is no rational. That is
to say, the means–end relation of ritual to its referent is not intrinsic or
necessary. Such terms as latent, unintended, or symbolic are often used
to specify the no rational function of ritual. The fundamental problem
in all of this is that ritual is described from an observer’s point of view.
Whether ritual participants are basically non-rational or rational, as
far as their
z behavior and belief systems are concerned, is largely

dependent upon whether they also understand both their behavior and
belief to be symbolic of social, psychological, or numinous realities.
The notion of the sacred as a transcendent reality may, however,
come closest to the participants’ own experience. The universal
nature of the sacred–profane dichotomy, however, remains a disputed
issue. What is needed is a new theory that will overcome the basic
weaknesses of functional descriptions of ritual and belief. Until such
a time, ritual will remain a mystery. The progress made in the study
of language may be of help in devising a more adequate explanation
of nonverbal behavior in general and of ritual in particular.
 z
z

TYPES OF
RITUALS
Reporter: Leonill John
Flestado
 z

Because of the complexities inherent in any discussion of

ritual, it is often useful to make distinctions by means of
typology. Although typologies do not explain anything, they
do help to identify rituals that resemble each other within
and across cultures.
IMITATIVE
z

Rituals are defined as a practical pattern of the belief system. These

patterns are shaped based on the mythic concepts and are the imitations
of an idea or an action which gods or other sacred figures did once upon
a time.
The Example of this ritual is the concept of Vastu Purusha mandala in
housing design that represents the story of creation of earth by God,
which will happen every time when one wants to build a new dwelling
place. Another example is the rituals of the New Year.
These imitative rituals may be followed also based on the practices of
the ancient ancestors. For example, the ritual of building a new Hogan in
Navajo tradition includes reciting a poem, which indicates the way
ancestors used to build their houses and thus has a cultural significance.
Positive and negative rituals
Dual classification of rituals as positive or negative.
z

Most of the positive rituals include the concepts of

consecration, purification or renewing an object or an
individual while the negative rites describe the
prohibited actions or behaviors.
The term “taboo” is a popular term used to describe
these set of rituals, which refers to the acts or objects
that should be avoided.
The negative rituals are always in polarity with positive
rites.
Sacrificialz

One of the most important rituals is the sacrifice offering acts, which is classified as
the first stage of ritual ceremonies and is considered as the earliest form of religion.

Sacrifice is basically different from rituals of oblation, offerings and consecrations.

Although a sacrifice act might be accompanied with consecration and offering they
do not share the same characteristics. In sacrificial rituals the victim which is a
human, an animal, vegetables, etc should be partially or totally destructed through
burning, dismembering, cutting into pieces or burying since it have absorbed the
pollution of the sacrifice performer. However in offering rituals the victim will not
be destructed and even can be used later.

The reason of performing this kind of rituals is very complex but from the term
“sacrifice” meaning “to make sacred,” it is clear that the main reason behind such
acts is purification on the sacrifice performer.
Life Crisis
z

The last category contains the very important rites of passage from
one stage of life into another, which can be found in almost all
ancient cultures and traditions. These rituals are often called the “rites
of passage,” which refer to rituals that emphasize a critical stage in
individual or social life and contain rituals of birth, maturity,
marriage, death, etc. In all of these examples the transition from an
old situation to a new mode of life will be celebrated, which can be
viewed as “death and rebirth.” The significance of such acts to Van
Gennep is socio-cultural or man-made rather than biological. Hence
rituals of this kind are often considered as types of originality or
creation.
 z
z

Three Ways of
Discovering
Meaning in
Life
Reporter: Ronan Jay
Lopez
Purgative Way
z

This is the state of beginners. In this stage it is often

difficult to overcome daily temptations, and practicing
the virtues can require an inner battle because of
attachment to venial sin. Though the desire for perfection
and progress is there, the beginner falls frequently. If a
beginner concerns himself seriously with repenting of his
sins and has an actionable desire to stop offending God,
he may eventually move to the Illuminative Way.
Illuminative Way
z

This is the intermediary stage between

purification and total union with God. In this
stage, there is enlightenment in the ways of God
and a clear understanding of his will in one’s life.
There are now only occasional “slips” into sin.
Unitive Way
z

This is the final stage of Christian perfection. A

soul in the unitive state has a constant awareness
of God’s presence and habitually conforms to
God’s will. In this stage, the soul loves God and
others without limit.
 z z

Thank You