A Final Requirement for General Education for Social Science and Philosophy (GESSP): Religious Experiences and Spirituality. Submitted by Group 3 from I-CBPW (2014-2015) under Prof. Tessie Tapiador-Sagadraca , University of Makati

1. RELIGIOUS EXPERIENCES AND
SPIRITUALITY:
INDIGENOUS RELIGIONS IN PRE-
COLONIAL PHILIPPINES

2.  The Pre–Colonial Culture during
the Pre-Colonial time were
already occupied with indigenous
spiritual traditions practiced by
the people in the Philippines =
Animistic.
Their practice was a collection of beliefs and cultural moors
anchored in the idea that the world is inhabited by spirits and
supernatural entities, both good and bad, and that respect be
accorded to them through nature worship thus; they believed that
their daily lives has a connection of such beliefs.

3. RELIGIOUS BELIEFS
 Pre-colonial Filipinos
believed in the immortality
of the soul and in life after
death.
 They also believed in the
existence of a number of
gods whom they worship
and made offerings to
according to rank. i.e. Bathalang Maykapal
(Creator) etc.

4.  Filipinos also venerated the dead
by keeping alive their memory by
carving idols of stone, gold or ivory
called likha or larawan; food, wine
and other things were also shared
with the dead.

5.  They also adored idols called
anitos or diwatas to whom they
made offerings.
 Some anitos were considered bad;
however, they made offerings to
them too in order to appease them
or placate their anger.
•Priestesses such as the
babaylan/ baylana or
katalona acted as mediums
to communicate with these
spirits.

6. BURIAL
 The dead was placed in a wooden
coffin and buried under the house
complete with cloth, gold and
other valuable things.
 Upon the death of the person,
fires were made under the house
and armed men acted as sentinels
to guard the corpse from
sorcerers.
 Professional mourners were hired
to accentuate the depth of
mourning.

7.  The ancients distinguished mourning for a woman from that
of a man – morotal (for women) and maglahi (for men).
 Mourning for a dead chief is called laraw, and this was
accompanied by certain prohibitions like engaging in petty
quarrels, wars, carrying daggers with hilts in the normal
position, singing in boats coming from the sea or river, and
wearing loud clothes.
•Sometimes, the relatives of
the dead wore rattan bands
around their arms, legs and
necks and they abstained
from eating meat and
drinking wine.

8.  Some ancients fasted and limited their nutrition to
vegetables; among the Tagalogs, this is called sipa.
 Relatives of the dead who was murdered would not
end their mourning until they have exacted
vengeance or balata.
 The celebration held on the ninth (9th) night after
the death of the person is called pasiyam, in which
a play called tibaw is staged to honor the dead.

9. DIVINATION AND MAGIC CHARMS
 Ancient Filipinos are quite superstitious and put much stock
into auguries, and magic charms.
 They interpreted signs in nature like the flight of birds, the
barking of dogs, the singing of lizards, and the like, as good or
bad omens depending on the circumstances.
 They also consulted with the pangatauhan or soothsayers, to
tell their fortunes.
 There was also a belief in the existence of the aswang,
mangkukulam, manananggal, tiyanak, and the tikbalang.

10.  Amulets and Charms were also used
by the ancients like the anting-anting,
gayuma, odom or tagabulag, wiga or
sagabe, and tagahupa.
 These beliefs were not eradicated with
the coming of Western civilization and
most of them were practiced behind the
backs of the Christian missionaries.
 The result was a blending of pagan and
Christian beliefs that made Filipino
Catholicism unique.

11. RITUAL AND PRACTICE
 Many Filipino tribes practiced
blood sacrifice, more common
were bloodless offerings like
the betel quid, or palm leaf
books with prayers,
supplication, praises, etc.,
written down by the worshipper
over a period of time.

12. OFFERINGS
 The vegetal offerings were
usually allowed to perish
naturally, while the prayer
books were offered by fire
on a special sacred stones or
stone altars (batong buhay).

13.  Other types of altars made of
split bamboo posts, coconut
husks, wooden tables, jars, split
canes and hanging plates were
also used for offerings.
 Sometimes small boats were
made on which feasts were
prepared for the deity, and the
boat sent out to sea towards the
horizon.

14.  The Filipino "temple" was known as the simbahan among the
Tagalogs, tenin among the Tirurai, buis among the Bagobo,
etc.
 These structures were often temporary in nature and usually
small, although when they were attached to chief's houses,
they could be large enough for great feasts involving the whole
barangay.
 These may have been similar to the long houses used for
worship from Indonesia to Polynesia.

15.  Among the Igorots there
still remain megalithic
communal stone platforms
known as Ato that are
sometimes used for
religious ceremonies.

16.  There existed a belief that
amulets known as anting-
anting gave the possessor
unique powers, or made them
invincible. One of the
commonest powers of the
anting-anting is to protect one
from iron weapons.
AMULET
Such beliefs are found in
Indonesia also, and in special
ceremonies individuals will
allow themselves to attacked
with knifes, or even shot with
firearms!

17.  For the Filipino, every facet of
life was considered sacred. The
jars used for fermenting liquor or
foods, the tatoos of the Bisayans
and Igorots, the weapons of war,
everything. Even sex had special
spiritual significance.
 The Spanish also mentioned a
type of "circumcision" that was
practiced for the purpose of
enhancing sexuality. This rite,
though, was also considered
sacred and it was not associated
with immorality.

18. UNIVERSITY OF MAKATI
CENTER OF HUMAN KINESTHETICS
Group 3 | I-CBPW
-Bello, Micah
-Mahilum, Shelamie
-Nadera, John Mark
-Rosquillo, Hannibal
-Saldo, Jennielyn Lou
-Velez, Lionel Nico
Prof. Tessie Tapiador-Sagadraca
Social Science Department