Citation

Cervantes, Carl Lorenz. “Filipino Psychology Is a Transpersonal Psychology.” Journal of Humanistic Psychology, Mar. 2025, p. 00221678251322215. SAGE Journals, https://doi.org/10.1177/00221678251322215.

Quotes

• species:
• themes:

Collations

Definition of transpersonal

The term “transpersonal” refers to phenomena that go beyond (trans) the embodied individual ego-identity (personal). This implies sociocultural, ecological, and spiritual transcendence.

Transpersonal psychology

“Transpersonal Psychology” is an academic field that emerged in the late 1960s to formally integrate spirituality and non-ordinary states of consciousness into the mainstream conception of being human

it also acknowledges the possibility that consciousness might reach extremes that may be deemed “paranormal” or “mystical.”

Transpersonal Psychology is a psychology that is beyond-ego, integrative/holistic, and transformative.

Transpersonal Psychology, then, is the study of the entirety of a person as an integral part of evolving physical and social environments.

Earlier criticisms to Sikolohiyang Pilipino

accused of being nationalist/essentialist (Estrada-Claudio, 2017/2018) and closed off to global dialogue (Mojares, 2017).

Sikolohiyang Pilipino has, however, been criticized for its tendency to essentialize the Filipino identity, to the point that Filipino Psychology might be seen less as a psychology of Filipinos (sikolohiya ng Pilipino) and more as a psychology of Filipinos in the Philippines (sikolohiya ng Pilipino sa Pilipinas) (Estrada-Claudio, 2017/2018).

its scope has become limited

“Filipino-ness” seems to have been generalized without much consideration for within-culture differences (i.e. intersectionality), which is more important since the archipelago is comprised of more than 7,000 islands with multiple ethnolinguistic groups, and overseas Filipinos number in the millions.

Mojares (2017) has also observed that, although our indigenization movements have elevated local ways of knowing to academic discourse, it seems that they have become closed systems, sealed off from the global conversation.

Contributions of indigenization to transpersonal psychology

an indigenized approach may also offer more solid footing for the field of Transpersonal Psychology

Transpersonal psychology is criticized for cultural appropriation

Friedman (2009) pointed out, has already been accused of appropriating and decontextualizing perspectives from non-Western cultures.

this seems to have led to a tendency to romanticize and appropriate cultural concepts

These are decontextualized in order to fit them within the framework of predominantly Western science.

Although the intention seems to be towards a greater inclusivity, in that multicultural views are considered in the understanding of human psychology, it also tends to perpetuate a colonial approach to these cultures. It often removes concepts from their historical and psycho-spiritual contexts and reframes them in the context of Western models.

Filipino languages are heavy in context

Filipino languages tend to be heavy in context—both in the words themselves and in the way they are spoken.

Why humanistic psychology was born

By the mid-20th century, Psychoanalysis and Behaviorism were dominant forces in Western psychology.

Dissatisfied with the determinism and biological reductionism of these schools of thought, the field of Humanistic Psychology was born to honor the rich personal and interpersonal aspects of the human experience (Grof, 2008).

Transpersonal psychology is beyond ego

It is beyond-ego in the sense that Transpersonal Psychology looks into phenomena that challenges the stability of a limited identity

Transpersonal psychology is integrative/holistic

it is integrative/holistic in that it sees the individual as part of a whole

Transpersonal psychology is transformative

it is transformative in the sense that seeks to understand and cultivate the continued growth of the human being.

How transpersonal psychology challenges traditional psychology

In its recognition of non-ordinary states of consciousness, the field of Transpersonal Psychology has actively challenged the cultural myopia that has historically plagued ethnocentric conceptions of the human experience. Scholars in the field do this mainly by exploring non-Western and indigenous worldviews.

How indigenous psychology emerged

In the 1970s, around the same time that many Western psychologists were recognizing the limitations of mainstream psychology, many non-Western scholars from different parts of the world began to recognize that the universalist assertions made by mainstream Western psychology do not totally align with their own cultural experiences (Pe-Pua, 2015).

Indigenous Psychology emerged as a way to challenge these Western and neocolonial concepts and frameworks.

Among them is Filipino Psychology, or Sikolohiyang Pilipino, which emerged independently yet alongside many other liberation movements around the world.

What Sikolohiyang Pilipino is

Sikolohiyang Pilipino is the scientific study of the indigenous Filipino experience through their own ways of knowing (e.g. language, folk wisdom, behavior and customs, etc.), placed in their own sociocultural history.

It is first and foremost a critical reconsideration of the degrading surface-level interpretations of colonial psychology, and a correction of this misalignment through cultural revalidation (Pe-Pua & Marcelino, 2000).

Sikolohiyang Pilipino, then, is a study of the Filipino today, placed in the context of a dynamic, socio-historical transformation.

the goal of Sikolohiyang Pilipino has always been to contribute to our shared understanding of human psychology, from the indigenous perspective.

Sikolohiyang Pilipino, and other local indigenization movements, uses Filipino folk beliefs, linguistic concepts, and traditions as culture-based access points to our shared humanity.

Sikolohiyang Pilipino, being an academic field that embodies the kapwa orientation, considers the individual self in the context of social relationships and shared history.

What "indigenous" means

“Indigenous” here refers to what naturally emerges from a particular culture and persists through time, in contrast to “exogenous,” which is what was introduced by outsiders (Pe-Pua, 2015).

It is, in the Filipino language, katutubo, that is, what grows from (tubo) the land. It is not simply what is “native,” but also what flourishes.

Technology integrated into indigenous experience is "Filipino"

we have become Filipino because of intercultural interactions, particularly in the way we have assimilated foreign technology (e.g. tools, language, religion, cuisine, etc.) and made them an integral part of indigenous experience.

Cultural essentialism is difficult

It would be difficult, then, to simply remove colonial influence to find the “purest” form of

Filipino-ness, since what is now known as “Filipino culture” is as it is because of and in spite of foreign influence.

Sikolohiyang Pilipino hopes other indigenous communities contribute their own indigenous psychology

the hope that other indigenous communities develop and contribute their own indigenous psychology.

each group learns more about themselves, and introduces that to the global potluck of ideas.

it cannot be claimed that only one form of psychology applies to every other cultural context; but as humans, each one can learn from the other, and perhaps build on shared concepts whenever applicable.

Kros-katutubo

“cross-indigenous” (kros-katutubo) approach, which refers to the shared appreciation of knowledge that has been gathered from the indigenous experience through indigenous methods (Pe-Pua, 2005).

A concept appearing in Filipino language doesn't mean exclusivity

just because a concept appears in Filipino language and experience does not mean that it is unique to Filipinos (that is, inaccessible to non-Filipinos). It only means that interactions with particular physical environments and social structures across time have informed unique understandings of the world, and so certain words and phrases have become helpful in discussing these experiences.

Underlying cultural symbolism is a common humanity; thus, should non-Filipino choose to immerse in these concepts, they might find that they could also access these deep realities.

Sikolohiyang Pilipino is transpersonal psychology

Filipino Psychology not only overlaps with Transpersonal Psychology—it is, fundamentally, a transpersonal psychology in that it aligns with the themes identified by Hartelius (2007, as cited in Hartelius et al., 2013).

It is beyond-ego, in that it finds the self (sarili) as part of a larger identity, known as kapwa (shared identity)

it is integrative/holistic in that individual wellbeing (ginhawa) depends on one’s harmony with the world around them

it is transformative in that it encourages movement towards personal and collective liberation (kalayaan).

The Filipino has a transpersonal worldview per Bulatao

The priest-psychologist Jaime Bulatao (1992) observed that our belief in spirits reflects what he called a “Transpersonal Worldview.” This is a foundational understanding of the indigenous Filipino mind.

It is commonly believed, he said, that the human being is like a hard-boiled egg, where the yolk (i.e. mind) is hidden and housed in a shell (i.e. body). In a pack, most eggs look alike, and opening more than one egg reveals similar structures within. The Filipino Transpersonal Worldview, on the other hand, sees the mind as multiple eggs frying together, connected and indistinguishable.

Sikolohiyang Pangrelihiyon

scholars such as Violeta Villaroman-Bautista (1999/2019) and Homer Yabut (2019) have called for a study of “Sikolohiyang Pangrelihiyon” (Religious Psychology), which broadly studies concepts of God across various ethnolinguistic groups, altered states of consciousness, paranormal experiences, folk healing and so on.

It does not follow any particular religion, yet by considering it to be Sikolohiyang Pangrelihiyon, it implies that these experiences are solely within the purview of religious experience. However, one can argue that these experiences are not always religious, but that religious beliefs can be used to interpret them.

There is lack of interest in transpersonal psychology and parapsychology in the Philippines

a scholarly understanding of the transpersonal nature of Filipino Psychology remains a niche concept locally, much less the limits of consciousness manifested through spiritual-paranormal phenomena (i.e. kababalaghan).

A lack of interest in transpersonal psychology and parapsychology suggests colonial mentality per Cervantes

insights of a transpersonal nature, bordering on mystical, seem to have been somewhat ignored, despite these psycho-spiritual phenomena being an inseparable part of the indigenous experience. This could be rooted in a subtle yet pervasive colonial mentality within academic thought. The old social scientists denigrated our practices as “primitive” and “superstitious,” at least in contrast to their own “modern” and “civilized” practices.

To the Western researcher, indigenous beliefs and practices were called “animist,” which, as Wilkinson (2017) pointed out, seemed to contrast a vague sense of native spiritual frameworks with established world religions—especially Christianity. We continue this trend today, albeit implicitly, even in local social science research done by Filipino researchers, who inevitably create unfair dichotomies between the Westernized, urbanized Christian Filipino and the rural, uneducated, “pagan” folk (Nelmida-Flores, 2021).

Since Sikolohiyang Pilipino is transpersonal, it is liberating

the self is not limited to the body, but rather a being immersed in their physical, social, and psychospiritual environment. The individual ego extends beyond, towards others and towards the world. This affirms the call of Sikolohiyang Pilipino towards a psychology that is malaya (independent) and mapagpalaya (liberating) (Enriquez, 1992).

Soul in Filipino folk belief

broadly speaking, in Western philosophy, the soul is trapped in the body and that death is its only release. In the Western model, the soul is synonymous with spirit.

In Filipino folk belief, however, the soul is different from the spirit, and neither are tied to the body.

Various ethnolinguistics terms for the soul—kaluluwa (Tagalog), ikararua (Ibanag), karuruwa (Ilokano), karadwa (Mangyan), and so on—come from the same root, duha, meaning “two.”

The soul is one’s companion in life (what the Bisaya call dungan), which can even travel while one is sleeping—it is said that dreams are glimpses into its adventures.

Kaluluwa is the embodied self-identity; its bodily experience is tied to ginhawa.

Spirit in Filipino folk belief

The spirit, on the other hand, is seen mainly as breath and vitality (Cebuano ginhawa, Tagalog hininga), which, similar to other Eastern beliefs, can be found in the belly.

This may be why, when a person is wounded, we comfort them by saying, “Huwag ka magalala, malayo sa bituka!” (Do not worry, it is far from the intestines!)

Soul, spirit, and consciousness are interrelated concepts in Filipino folk belief

Salazar (1977) has also shown, through linguistic and historical analysis, that soul, spirit, and consciousness are interrelated concepts. A person gets sick when their soul (kaluluwa) wanders too far away from the body, and a person maintains health by nourishing their spirit (ginhawa). These two concepts are also tied to one’s conscious awareness (kamalayan) and conscience (konsensya).

The local conception of individual consciousness is connected to the soul and spirit, but unlike the Western idea that the soul is trapped in the body and can only be liberated upon death, the indigenous belief is that the soul is a wandering companion and the spirit is air that moves between breath and nature.

Consciousness

The term “consciousness” is a vague term for a mysterious and highly subjective phenomenon: defining it depends on what approach is applied to study it.

As a function of the brain and body, consciousness involves vigilance, mental content, and selective attention, giving individuals a working image of internal and external realities (Niedermeyer, 1994).

Some, like Beauregard et al. (2018) believe that this experience of being “alive” cannot simply emerge from “non-living” matter—rather, it is a fundamental aspect of the universe. In other words, consciousness is a shared, eternal signal that permeates throughout the visible and invisible realms of cosmic reality, and the brain is merely an organic receiver.

Consciousness also takes on a spiritual meaning when we refer to “expanded,” “higher,” or “heightened” consciousness. This is an attainable and creative transcendent state, a recognition that the individual is seemingly inseparable from the larger universe (Nixon, 2016). In this heightened state, one finds oneself sharing in oneness with other people, what we might call “collective consciousness.”

“consciousness,” at least as it is understood in Filipino Psychology, can be distinguished between wakefulness (ulirat), awareness of one’s surroundings (kamalayan, which could also imply awareness of social concerns), and the essence of self (diwa).

Diwa

Kaluluwa, as experienced subjectively, is diwa, for so often we say that our diwa can be awakened

is therefore not tied to the body.

It is also what connects with others (iisang diwa, or “one consciousness”).

Kapwa

Kapwa is a sense of shared identity, of self with the other.

Kapwa is, according to Virgilio Enriquez (1992), fundamental to the Filipino personality, and it operates with the principles of collective justice and freedom.

Both Ibang Tao (strangers) and Hindi Ibang Tao (one-of-us) are Kapwa

it is not merely a distinction between insider and outsider.

kapwa informs every other cultural trait.

It is human responsibility to nourish and care for every human being, because without kapwa, it would be difficult to survive.

awareness of and care for others is a defining aspect of kapwa-oriented relationships.

The active form of kapwa, pakikipagkapwa, extends outward, to nature and the invisible beings that are believed to live all around us (De Guia, 2017/2018; Meneses, 2019).

Kapwa as an orientation to the world is the extended awareness of one’s participation in an ecological harmony.

In this “kapwa ecology,” to coin a term, one’s identity is tied to and defined by the dynamic forces in the world around them.

Utang na loob

Many researchers have detached and decontextualized many of these traits from their kapwa context, thus encouraging misinterpretations.

utang na loob, roughly translated as “the soul as payment for a debt,” has become an expectation of transactional favors

Early studies, done mainly by foreign and foreign-trained scholars, have defined it as a kind of contractual obligation

if utang na loob is taken away from kapwa, it can become a moral obligation with interest—and so the researcher or reader might wrongly conclude that Filipinos value transactional relationships and benefitting off of the hard work of others.

Placing it back in the kapwa context, utang na loob becomes a form of solidarity. It is a question of what people “owe” each other, not materially, but spiritually.

With utang na loob as a decontextualized term, the tendency is to focus on the “utang” (debt) part rather than the “loob” (interiority) part.

Enriquez (1992) has pointed out that this tokenistic approach ignores the wealth of meaning contained in “loob.”

Loob

Loob simply means “interior,” but because it appears so frequently in everyday language, local scholars have found much to reflect upon with regard to its philosophical relevance.

Loob has become a spatial metaphor for a relational interiority, where the “inside” of a person echoes both personal intentions and interpersonal dynamics (Alejo, 2018).

One’s loob is only seen through their interaction with kapwa, as observed in concepts such as kagandahang-loob (a beautiful interior; a charitable action) or sama ng loob (a sense of disappointment usually directed at others).

recognizing the “loob” aspect of utang na loob implies that it is something that is intentional (kusang loob), desired (saloobin), and emerging from within (bukal sa loob).

Pakikiramdam

Moving from being Ibang Tao to being Hindi Ibang Tao requires social empathy, which we call pakikiramdam, considered by Enriquez (1992) to be a “pivotal” trait.

Pakikiramdam as a way to care for others also shows up in hiya, which, again, is so often taken out of context and interpreted mainly through its outward manifestation, which is shame or timidity.

Hiya

One might wrongly conclude that because Filipinos have hiya, their culture is a “shame-based” culture.

the discomfort and anxiety of hiya is only experienced when a person cares about a particular relationship—such as with authority figures, potential friends, or whoever they aim to impress.

One who is lacking in hiya, walang hiya, is often rude or insensitive to social cues (Bulatao, 1992).

Anitism is an extension of kapwa-culture

Nature is treated as though it were filled with invisible beings, and these entities are treated as neighbors.

this kind of relationship with nature, and the invisible beings in it, is an extension of the human relationship with kapwa-tao (fellow humans).

The self in a kapwa worldview

The self, therefore, is not limited to the body or to one’s limited history. It is expansive and aware of its relationship with people, spirits, and nature.

A return to a kapwa worldview is urgent for the environment

As Katrin de Guia (2017/2018) has pointed out, the loss of this connection to indigenous knowledge is also a loss of culture and, more often than not, a disastrous turn towards technology that dominates nature, hoards its resources, and leaves a trail of destruction.

Advocates of Indigenous Peoples and of indigenous culture have been promoting a revitalization of our kapwa orientation, towards sustainable modes of relating with the world (Meneses, 2019).

This kapwa orientation extends to belief in the invisible beings living alongside humans, in that they are treated with respect, as neighbors in a shared home.

Ginhawa

In Filipino Psychology, a comfortable life—economically and socially—is a life with kaginhawaan (Samaco-Zamora & Fernandez, 2016).

ginhawa means spirit or breath, and a life with it is a life of peace and stability.

Salazar (1977) had pointed out, however, that the profit-driven nature of modern times as created a distinction between the spiritual and material aspects of ginhawa: the former is the purview of religious leaders, the latter is the responsibility of the individual.

Self-actualization in a kapwa worldview

self-actualization can only be achieved when a person can go beyond their narrow self-interests.

“self-actualized” individuals, then, are not just amplified versions of themselves; they are able to experience heightened creativity, stability, clearer purpose, and more fulfilling relationships precisely because they can find themselves in the context of a larger world.

A total surrender to kapwa ecology does not necessarily mean resignation, passivity, and submissiveness, but participation, involvement, and trust.

Defining individual identity (pagkatao) is to place oneself in the ecology of kapwa.

Self-actualization through oneness

For Bulatao (1992), self-actualization is when the individual abandons the limitations of the ego-self in order to embrace oneness with the whole.

Enriquez (1992) said that the deepest level of kapwa is pakikiisa, which is oneness. This is when the self is no longer separate from others. As individuals, one’s fullness is shared with the collective. The individual participates in a common humanity. Rather than being kaniya-kaniya (to each their own), people seemingly isolated finally become tayo (together).

Self-actualization in Filipino Psychology is not just fulfilling one’s personal needs; it is also extending beyond the individual self, not to give up one’s own identity but to merge with the collective identity (pakikiisa).

Ginhawa is shared (kaginhawaan)

A life with kaginhawaan is a life lived for and with others: many Filipinos are willing to sacrifice their own kaginhawaan for the kaginhawaan of their loved ones (Samaco-Zamora & Fernandez, 2016).

kaginhawaan can be understood both as a goal to work towards, as well as a natural outcome of being maka-kapwa (towards shared humanity). It thus regains its spiritual meaning as something that is shared with others—after all, a person may not feel the fullness of kaginhawaan unless their loved ones do too.

How to pursue indigenization the right way

This process of indigenizing does not have to reject all that is foreign, since it is undeniable how my lived experience (and the lived experience of millions of fellow Filipinos) are shaped by my ancestors’ interactions with other cultures, before, during, and after colonization.

Resisting the tendency to be trapped in an ethnocentric echo chamber is vital for a truly liberating psychology that connects us with a shared humanity beyond the limits of geography and history.

Going inward brings us outward

As one gazes within themselves, they do not see more of themselves: they see others.

As Albert Alejo (2018) put it, although individuals seem like islands separated by the sea, diving deep into the waters will reveal to their interconnectedness.

one’s interior extends outward, and personal reflection can become a form of solidarity.

Literature notes

Prompts

Transpersonal means going beyond the personal.

Decade transpersonal psychology emerged. :: 1960s

Two things transpersonal psychology integrated into psychology:
1.
2. Non-ordinary states of consciousness
?
Spirituality

Two things transpersonal psychology integrated into psychology:

1. Spirituality

?
Non-ordinary states of consciousness

Two things transpersonal psychology integrated into psychology:
?

1. Spirituality
2. Non-ordinary states of consciousness

Per Cervantes, three early criticisms to Sikolohiyang Pilipino:
1.
2. Essentialist
3. Closed off to global dialogue
?
Nationalist

Per Cervantes, three early criticisms to Sikolohiyang Pilipino:

1. Nationalist
3. Closed off to global dialogue
   ?
   Essentialist

Per Cervantes, three early criticisms to Sikolohiyang Pilipino:

1. Nationalist
2. Essentialist

?
Closed off to global dialogue

Per Cervantes, three early criticisms to Sikolohiyang Pilipino:
?

1. Nationalist
2. Essentialist
3. Closed off to global dialogue

Estradia-Claudio's (2017/2018) criticism to Sikolohiyang Pilipino. :: Essentializing Filipino identity to the point where it has become "sikolohiya ng Pilipino sa Pilipinas."

Per Cervantes (2025), why is essentializing Filipino identity problematic? :: Within-culture differences prevail among Filipinos in the country and abroad.

Friedman's (2009) two criticisms on transpersonal psychology. :: Decontextualization and cultural appropriation

When did humanistic psychology emerge? :: Mid-20th century

Humanistic psychology emerged in reaction to what two dominant forces in Western psychology? :: psychoanalysis and behaviorism

Two tendencies of psychoanalysis and behaviorism that humanistic psychology counteracts. :: determinism and biological reductionism

Per Cervantes (2025), transpersonal psychology has three characteristics:
1.
2. Integrative/holistic
3. Transformative
?
Beyond ego

Per Cervantes (2025), transpersonal psychology has three characteristics:

1. Beyond ego
3. Transformative
   ?
   Integrative/holistic

Per Cervantes (2025), transpersonal psychology has three characteristics:

1. Beyond ego
2. Integrative/holistic

?
Transformative

Per Cervantes (2025), transpersonal psychology has three characteristics:
?

1. Beyond ego
2. Integrative/holistic
3. Transformative

Decade when indigenous psychology emerged. :: 1970s

Per Pe-Pua (2015), what triggered indigenous psychology to emerge? :: Misalignment of universalist assertions by mainstream Western psychology and indigenous experiences.

What is Sikolohiyang Pilipino? :: Scientific study of Filipino experience through Filipino ways of knowing.

Per Cervantes (2025), as a form of indigenous psychology, Sikolohiyang Pilipino aims to contribute to what? :: Our shared understanding of human psychology.

In culture, indigenous refers to what naturally emerges and flourishes here.

Why is ridding all foreign elements in our culture for the sake of essentializing identity futile? :: We've assimilated a lot of foreign elements into our indigenous experience.

Per Cervantes (2025), what is the larger Sikolohiyang Pilipino movement hoping other indigenous communities in the Philippines to do? :: Contribute their own indigenous psychology into the movement.

Per Cervantes (2025), why are certain concepts appearing in the Filipino language not inaccessible to non-Filipinos? :: Non-Filipinos immersing themselves into these concepts could access them.

Why did Cervants (2025) make the claim that Sikolohiyang Pilipino is transpersonal psychology? :: It is beyond-ego, integrative/holisitic, and transformative.

How is Sikolohiyang Pilipino beyond-ego? :: Sees the self as part of a larger identity called kapwa.

How is Sikolohiyang Pilipino's concept of ginhawa integrative/holistic? :: Individual ginhawa depends on one's harmony with the world.

How is Sikolohiyang Pilipino transformative? :: It encourages personal and collective kalayaan.

Per Bulatao (1992), the Filipino's belief in spirits reflect a transpersonal worldview.

How did Bulatao (1992) illustrate the mind in the Filipino transpersonal worldview using eggs. :: Multiple eggs frying together, connected and indistinguishable.

Cervantes (2025) blames the lack of interest in transpersonal psychology in the Philippines to what? :: Colonial mentality in academic thought, where indigenous beliefs and practices are deemed superstitious and backward.

The various ethnolinguistic terms in the Philippines for soul come from the same root word duha, meaning "two".

Differentiate the general belief on the relationship of the soul and the body in Western philosophy versus Filipino folk belief. :: In the West, the soul is trapped in the body until death. In Filipino folk belief, the soul is never tied to the body.

Per Cervantes (2025), kaluluwa is the embodied self-identity.

Per Cervantes (2025), kaluluwa's bodily experience is tied to ginhawa.

Per Cervantes (2025), kaluluwa, as experienced subjectively, is diwa.

What is spirit in Filipino folk belief? :: Breath and vitality.

In Cebuano, spirit is ginhawa.

In Tagalog, spirit is hininga.

Spirit in Filipino folk belief is found where? :: In the belly.

In Filipino folk belief, a person gets sick when this happens to the kaluluwa or soul. :: Wanders too far away.

Per Cervantes (2025), consciousness in Sikolohiyang Pilipino is distinguished in these three indigenous concepts.
1.
2. Kamalayan
3. Diwa
?
Ulirat

Per Cervantes (2025), consciousness in Sikolohiyang Pilipino is distinguished in these three indigenous concepts.

1. Ulirat
3. Diwa
   ?
   Kamalayan

Per Cervantes (2025), consciousness in Sikolohiyang Pilipino is distinguished in these three indigenous concepts.

1. Ulirat
2. Kamalayan

?
Diwa

Per Cervantes (2025), consciousness in Sikolohiyang Pilipino is distinguished in these three indigenous concepts.
?

1. Ulirat
2. Kamalayan
3. Diwa

In Sikolohiyang Pilipino, ulirat means wakefulness.

In Sikolohiyang Pilipino, kamalayan refers to awareness of one's surroundings or awareness of social concerns.

Two meanings of kamalayan in Sikolohiyang Pilipino.
1.
2. Awareness of social concerns
?
Awareness of one's surroundings

Two meanings of kamalayan in Sikolohiyang Pilipino.

1. Awareness of one's surroundings

?
Awareness of social concerns

Two meanings of kamalayan in Sikolohiyang Pilipino.
?

1. Awareness of one's surroundings
2. Awareness of social concerns

Filipino word which suggests that the essence of something or a self could be expanded and shared. :: sandiwa

What does sandiwa suggest about the essence of something or a self? :: It could be expanded and shared.

Meaning of kapwa in Sikolohiyang Pilipino. :: Self with the other

In Sikolohiyang Pilipino, kapwa is a category that includes what two forms of Other? :: Ibang Tao (stranger) and Hindi Ibang Tao (one-of-us)

Per Cervantes (2025), how does kapwa inform Filipino behavior? :: Motivates us to care for others.

In Sikolohiyang Pilipino, who are the beneficiaries of pakikipagkapwa? :: People, nature, and invisible beings.

Per Cervantes (2025), when does a kapwa ecology emerge? :: When a self extends their identity to the world around them.

Cervantes' (2025) rough translation of utang na loob :: “the soul as payment for a debt”

Per Cervantes (2025), when Filipino traits are detached from their kapwa context, what happens to them? :: They're misinterpreted.

Per Cervantes (2025), when utang na loob is detached from its kapwa context, it is interpreted as a moral obligation.

Per Cervantes (2025), when utang na loob is re-attached to its kapwa context, it is interpreted as a form of solidarity where we ask what we owe to others and respond to that with desire.

Meaning of loob in Sikolohiyang Pilipino. :: Relational interiority

In Sikolohiyang Pilipino, loob as a relational interiority contains what?
1.
2. interpersonal dynamics
?
personal intentions

In Sikolohiyang Pilipino, loob as a relational interiority contains what?

1. personal intentions

?
interpersonal dynamics

In Sikolohiyang Pilipino, loob as a relational interiority contains what?
?

1. personal intentions
2. interpersonal dynamics

In Sikolohiyang Pilipino, how is loob made manifest? :: Through interactions with kapwa.

In Sikolohiyang Pilipino, what is ginhawa? :: Ultimate state of health, goodness, social and economic stability, and equality.

In Sikolohiyang Pilipino, how is self-acualization achieved? :: Going beyond self-identity and self-interests.

Per Enriquez (1992), the deepest level of kapwa is pakikiisa.

Per Cervantes (2025), kaginhawaan are two things:

1. A goal
2. A natural outcome of pakikipagkapwa

Albert Alejo's (2018) illustration on how personal reflection in Sikolohiyang Pilipino leads to solidarity. :: Islands appear separated, but diving reveal they're interconnected.