FILIPINOIlELIGIOUS : A COMMENTARY* JUDYSEVILLA Department ofPsychology University ofthe

Demystifying the Filipino's religious experience allows us to view it in at least two interrelated contexts, both within the realm of psychology, as an altered state of consciousness and as a social psychological phenomenon. The altered state of consciousness is induced by certain elements in the religious ritual and is charae­ • terized by changes in the devotee's internal-external environment, as well as in his of that environment. These changes facilitate healing, in the case of Fill­ pino medico-religious thereapies, and increased religious fervor (even conversion), in the case of popular devotions and practices. Also vital to the impact of the reli­ gious experience are the qualities of the healer or the leader of the religious sect, the interaction of the .participants with each other during a rite or devotion, the degree of cognitive dissonance aroused, to name a few social psychological varia­ bles. The religious experience is also a mode of expression of the Filipino world view, whi~h has been suggested to be a holistic one. One important implication of the studies is especially relevant to workers in rural and semi-rural areas; that Western biases and elitist attitudes must be discarded in favor of these indigenous practices and customs that have relevance and usefulness to the particular situation.

It is often claimed that Filipino Christianity leaderships in locally founded sects - indicate is merely "folk Christianity," supposedly that Filipino (folk) Christianity is definely' not • characterized by magical and animistic quali­ inferior to urbanized religion and that the ties that make it inferior to urbanized, rational former may in fact have valuable contribution religon. As such, certain religious and quasi­ to make in understanding the psychology ofthe religious experiences of the common man are Filipino. viewed skeptically (if not belittled, or even out­ The first section. of this volume deals with rightly rejected) by the "better educated," the psychological aspect of folk medicine; the "modem" city folk who think of these ex­ religious elements in -l..eyte folk periences as nothing more than fraud, myths, medicine, and too psychology of various folk superstitions or imagination run wild typical of healers; the tambalan in , the atbularyo in gullible, uneducated minds. , and the esptritisms of . The The papers compiled in Filipino Religious writers in this chapter include a doctor ofmedi­ Psychology, however, hold implications which cine and three social scientists. seem to belie this claim. Results from investiga­ . The second chapter on religious experience tions in too three topic areas - (1) the psycho­ in popular religious practices focuses on four • logy of Filipino medico-religious therapy and devotions; to the Senor Santo Nino in Cebu; to counselling (or folk medicine), (2) the psycho­ the Blessed Virgin Mary, the Santacruzan in logy of religious experience in popular devo­ particular; to the Lenten rites in Palo, leyte; tions, and (3) the psychology of religious and to the Black Nazarene of Quiapo. It is only fitting, perhaps, that too writers should include a lay socio-anthropologist and three members *This paper is a comment on Filipino Religious of different religious orders whose training is Psychology, Uiat ng Unang Kumperensyang Rehiyonal in both theology and psychology. sa Sikolohiyang Pilipino (13-15 Enero 1977, Tacloban The psychology of the leaders of local sects City), edited by Leonardo N. Mercado. • 40 is discussed in till third and last chapter, which is, "religion" does not refer merely to institu­ • describes the leadership systems of the Iglesia tionalized Catholicism and its esoteric manifes- Watawat ng Lahi, the Iglesia ni Kristo, the tations but, rather, embraces a wide variety Philippine Benevolent Missionaries Association, of behaviors whose common goal ig ''union Inc., and the Lapiang Malaya. The contribu­ with the infinite" through transcendence of the tors to this section come from the interrelated finite." The religious practices of the so-called fields of anthoropology, psychology and histo­ Filipino ''folk Christianity" therefore hold as ry. as well as one rather daring clergyman. much religious meaning as traditional Christia­ nity's own practices and devotions. DE-MYSTIFYING FIUPINO REUGIOUS Bulatao's viewpoint, however, is not shared EXPERIENCE by (or at least is seemingly novel to) tine greater body of local theologians and laity. The ana­ To discuss Filipino religous psychology, when lysis of religious experience as an altered state • he defines religion collectively'as the age-old at­ of consciousness is, similarly, a new way of tempts of man "to bind himself to GodandGod understanding the experience, representative of to him, to enter into a union with the infinite the "resurgence of the secular mind" in theo­ and the almighty." In the process of these at­ logy. Bulatao predicts that this sort of analysis will generate controversy as it becomes popu­ tempts, changes occur in man's external and larized. internal environment;..these he takes 'as signsof But 'it is good to know that such feats have successful union with his God. The mechanisms little that is mysterious OK supernatural of till internal changes - be they psychologi­ about them. They are within the ordinary re­ cal, physiological, or phenomenological - have pertoire of the human spirit, plain simple been studied only recently, however. Bulatao ASC... (And yet) when many religious states phenomena are demythologized and arc In (the) example of fasting we see how merely explained as altered states of cons­ psychological changes- bring about a ciousness, there is bound to be an outcry • change of consciousness and how at times against the ''new secularism." a change of consciousness can be given a religious meaning, as in fasting to pre­ THE FIUPINO AND IDS RELIGION pare for mystic prayer and union. But A common orientation shared by the va­ there are other ways besides the physical rious writers throughout this book expands to effect a consciousness change, and on Bulatao's defmition of religion, pointing Philippine religion is rich in these pheno­ out that the study of Filipino religious psy­ mena. Oftentimes they are not recognized chology should be a holistic one. They cite that as "change ofconsciousness" but are seen Filipino religion, for instance, is not con­ as direct workings of spirits or the Holy fined to attending Mass, receiving the sacra­ Spirit." ments, and certain devotions, but pervades the many aspects of the Filipino's life. Thus Maca­ He then goes on to enumerate the more "tradi­ pagal notes that the tambalan is not a mere tional" forms of altered states ofconsciousness healer, but an excellent psychiatrist as well. (abbreviated ASC, for convenience), as well Thus, too, the Filipino needs visible, tangible • as those everyday forms which one might not symbols as an expression/embodiment of his readily label as ASCs. In addition, the psycho­ religion - whether they be santos, gestures, logical dynamics of certain religious prac­ cryptic words, oil, water, herbs, amulets, rings, tices e.g., the Holy Week flagellantes, the cur­ and so on. Quisumbing adds that religous sillo experience, even ''spirit of the glass" ­ are discussed in the light of altered states of practices - of which the sinulog is a clear consciousness. example - involve the whole person, "hands We are thus given the contextual setting and feet, head and face, limb, nerve, and sinew, against which Filipino religious psychology body and soul." The Filipino furthermore tends is to be discussed by the various authors. That to carry the "native cultural and psychological • 41 ...

mechanisms" that he uses with his fellowmen, cially significant in its treatment of medical over to his relationship with his God. The service in the Philippine rural setting - not only • writers take note of folk beliefs that indicate is the approach he advocates holistic, "meaning the Filipino's ascription of human traits to a we take care of the person as an individual in supernatural God, such that this God may be his entirety." It is also radical in comparison .alternately threatened and thanked, called upon with prevalent thinking in medical circles. For for mercy or forgiveness and appeased by Galvez-Tan (who seems to practice what he pledges (Panaod), treated as a mischievous preaches), the only appropriate approach is prankster of a child or as a Father, the Pro­ to start with what the peopleknow rather than vider. Quisumbing, in her paper on the devotion what we know: building with what they have to the Senor Santo Nino of Cebu explains rather than what we have. This means that "Professional health workers need to It is not difficult to see how the devo­ re-orient themselves to the rural culture • tion of the Senor Santo Nino became in­ and psychology, to radically change their tricately woven into the fabric of life it­ values, to shed offelitist and Western atti­ self - its dangers and challenges, its needs tudes, and to meet the people on their and problems, its trials and successes. own cultural level irrespective of what Good becameidentifiedwith blessing and bias and prejudices the medical profession mercy; want with displeasure or dis­ has about peasant folk medical practices. grace. Religion and life were inseparable. Only in doing so can trey succeed in Religious myths, legends, and miracle truly serving the people." storiesassumedtill continuityof faith and His analyses of the reasons behind the local devotion, increased trust in the Holy healer's successful treatments, the popularity Child, reiIiforced 'good behavior and gen­ of the healer in rural areas, and the impli­ cations of the healer's presence there for the uine intentions, aroused concern in the medical profession, are especially keen and common welfare, presented solutions to should generatefurther research. the problems of SUrvival, strengthenedthe • people's resistance toa danger and to a A futher observation obtained from reading hostile environment, and united the the articles is that, as Bulatao earlier noted, Filipino. religion is replete with instances of group physically and morally. Social ASC. In folk medicine, a light to medium functions exercised in religious contexts trance can be induced which, enhancing the pa­ and situations enhanced social cohesive­ tient's expectations of a cure, suggests that the ness and organization." evil spirit (the sourceofthe disease) has left the patient's body or that the patient's lost soul has And because the holistic approachcovers all returned. The espiritistas or faith healers can activities of man, Filipino folk medicine is like­ "see" the solution to a problem, or can com­ wise more appropriately studied using this me­ municate with spirits, only while under deep thod. Holistically speaking, "'everythingis con­ trance. Religious devotions and practices can nected to everything," to paraphrase the Ges­ produce the sameeffect through extreme pain, talt school. Galvez-Tan's investigation of Samar­ as with the penitentes or flagellants of Holy Leyte folk medicine illustrates this principle: • the folk healers he studies base their "parame­ Week, through the repetitive prayers of a large dical" practices on certain religious elements mass of people (e.g., the Black Nazarene devo­ (e.g., spirits whom the patient has displeased, tion), with the aid of the rhythmic continuous the power of spells and incantations), thereby beating of drums as in sinulog, or simply fusing science and religion. Furthermore, through the discipline and sacrifice required the healer assumes roles which may be only (e.g., fasting) on specialoccasions. indirectly related to the disease he is treating, In a similarvein local religious sects, as des­ such as a confidant, adviser, mediator, teacher, cribed by the respective writers, are only as social worker, etc. Galvez-Tan's article is espe- strong as the leader's personality, which has • 42 been inadequately summarized in the four THESOCIAL PSYCHOLOGY OF FJUPINO • cases as "charismatic." This implies some sort REUGION of "magnetic" quality in the leader that draws Tied up intimately with the psychology of his followers' attention, admiration, awe and medico-religious therapy is the social psycho­ reverence." It may be expressed through such logy of Filipino religion. The preceding para­ traits as "shrewd, intelligent and clever", dyna­ graphs have not distinguished between the two mic, aggressive, tactful, "compassionate and aspects, and have thus mentioned briefly leader­ paternal, a legendary figure, holy or superna­ ship traits, characteristics of a credible commu- tural, and sincere' (Manalo). Ecleo, founder and nicator, and the effects of the patient's expect­ head of the PBMA, is acknowledged to be a ations of therapyItherapist on his cure. good speaker, actor, singer, and healer, who We can also mention other elements of Fi­ has the added talent ofinducing mass hypnosis. lipino religious psychology that may yield Less aggressive but equally sincere, generous, fruitful results for the social ­ • and endowed with "supernatural" powers was researcher: the process of identificationjc.g., Valentin de los Santos of the Lapiang Malaya. with a healthy family (Galvez-Tan), with Mary He was also 'said to own a magnet to explain (Mangulabnan), with the various heads of the fact that at the mere sight of him one sects] ,characteristics and motivations of the could become an instant convert to the ~ov&­ faithful, a question suggestedby Covar; reasons ment. Covar's article does not describe the per­ for persistence of belief in folk medicine sonality traits of the leaders of the Iglesia (tentatively answered by Galvez-Tan, Tiston Watawat ng Lahi, although we may assume and Macalintal), cognitive dissonace (Velez, that the Banal na Tinig had a sound basis for Pastores, Falcon), the personallty/bchavioral choosing these particular persons. All in all, we traits of the healer, and so on. In connection can say that the founders/leaders of indigenous with the last, it is interesting to note that organizations [like those of the great Western Prof. Herminia Alfonso of UP-IMC has re­ and other Eastern religions) had attractive, per­ commended that familiar people (including the suasive, compassionate and forceful persona­ local tambalan or arbularyo) be employed • lities. Mercado describes their most outstanding in educating rural women about population quality as being "'paternalistic' in the Filipi­ control and contraceptive methods. no sense ... (furthermore) leadership is ho­ The Filipino personality as it interacts listic." The summary and synthesis at the end of with religious, sociocultural and envlronmen­ the third section enumerates the leadership tal influences can also be explored via Filipi­ traits which characterized successful leaders; no religious devotions and practices. Because some of these qualities, however, are not it comes into contact with a large number sufficiently described in operational terms. of people, the devotion (aside from its spiri­ As is common perhaps to many other re­ tual function) becomes an important vehicle ligious groups, local sects employ some amount for expressing a unique Filipino personality. of deception (whether subtle or overt) in at­ It is also a vital means of reaching tho people, tracting and maintaining their following. Lead­ within a devotion that is the Filipino: to be ers are also described as ascribing some sort trulyspiritual a devotion has to have meaning of supernatural powers to themselves. This adds to the devotee, that is, one with which he can to the emotional fervor of the neophytes identify. Thus, the study of religious prac­ and reinforce the conviction of the already tices is also one way of contacting the Fili­ • converted. The family background and origins pino's realities, values, belief systems, self­ of the founders are often undocumented, ifnot concept, and reinforcement contingencies. shrouded in mystery. In the larger, better The participants of this conference have organized sects the leaders have obviously given valuable recommendations as to further benefitted from the material returns of their research topics as well as implication of the "mission" (e.g., in the form ofluxurious homes papers read. Of particular relevance in the sug­ and cars, powerful political connections, etc.) gestion that the rural worker - particularly the although this wealth has been accepted and doctor and the priest, who are the traditional even justified by their adherents. authority figures in the towns and barrios -- • 43 be re-educated in the sense of seeing his fellow the thoughts and behaviors of INK members Filipino from a Filipino's viewpoint, setting brought about by. pure faith in Manalo? Are • aside Western biases and habits in research there other external, natural, and social forces and practical work. This would Imply, among at work in keeping them faithful adherents? others, that whenever and wherever possible, What is their concept of God, ot me relation­ these leaders should integrate those native ship between God and man, of the significance practices and customs that have positive va­ -of'Christ in the history of salvation? Would lues with the infortnation obtained from Pastores go as far as saying that the actuations our Western-oriented formal education. What gives a practice positive value, however, is of the Lapiang Malaya embodied true national­ defined in slightly different ways from author ism? Assuming that Messianic movement arise to author. Professional medical practitioners during periods of "economic, social, and and folk healers, for instance, have much to spiritual dislocation," and that such a periods learn from each other. Eventually one's servo of deprivation does exist in the country today • ices need not be merely supplementary or (as claimed by some quarters, is there any complementary to the other's, but should record of a new indigenous sect emerging in rather be an integration of both approaches the recent past with Messianic overtones? so as to effectively minister to the whole These and other unanswered questions could person. Too often and too long we have looked be possible springboards for future researchers. down upon indigenous religious beliefs and One issue left to the reader to decide for him­ practices; perhaps it is now high time to re-ex­ amine and re-evaluate these for their intrinsic self was whether mystification of religious rites value and usefulness, and to discard our own and devotions serves any useful purpose (yes, . irrelevant Western concepts, biases and atti­ according to Mercado) or whether de-mystif­ tudes. ication would be a better approach (as for­ warded by Bulatao), Personally, I found the volume a revela­ QUESTIONS AND COMMENTS tion as I had never really thought about Fi­ lipino Christianity- with its unique flavor •• A few of the papers leave a number of the and manifestations - from the viewpoint reader's questions unanswered, perhaps because of the authors. This seems rather ironic of deletions during the editing process, or for someone whose grandfather has integ­ inadequate time to pull together research rated an intense interest in the esoteric aspects results. For instance: Are the particular of religion with formal Catholic rites and doc­ espiritistas studied by Velez ccharacteristic trines and counts as his personal friends, several of their kind, or are they a unique group because of their educational status, occupa­ espiriiistas; faith healers, Moncadistas, atbu­ tion, etc.? How did Jacob actually phrase laryos; etc. I was unfortunately, among the mis­ her questions when interviewing devotees educated who thought of local reli­ of the Black Nazarene; were the questions gious leaders, sects and devotions as mere coherent to and understandable by the sub­ curiosities/oddities, even deceptions that should jects? When Dr. Macapagal suggests(in a sort of best be swept away by scientific methods. pun) that the tambalan and the psychothe­ I strongly agree that there remains an extensive rapist together could·"get some kind of a fertile area for research on this important • happy medium, (sic), does she mean that aspect of Filipino life. they could reach an average of their methods, The descriptive and expository accounts a compromise, an integration? Mangulabnan are far from boring. I would suggest, however, cites one unconscious motivation (the concept that the appendices should include English-Pili­ of motherhood) that may' underlie the Fili­ pino translations of Visayan terms, prayers, pinos' devotion to the Virgin Mary; could this and especially the PBMA Constitution which, motivation havebeen intermittently reinforced in its original Cebuano, is a reading experience in history, thus maintaining and strengthening by itself. Perhaps, too, the numerous. distract­ the devotion? Is the discipline inculcated in ing typographical and grammatical errors could • 44 have been more efficiently proofread and edi­ help him to harmonize his inner conflicts, • .ed. The comments and synthesis portions after reintegrate him with his group and the each chapter are effective means of recapitu­ spirit world, supply a conceptual frame­ lating the various points raised by the papers, work to aid this, and stir him emotional­ the open forums, and the group discussions. ly. In the process they combat his anxiety 1 noted that none of the references used by and strengthen his sense ofself-worth." the authors included Dr. Jerome Frank's chap­ ter on "Religious healing" from his book Like many of the various writers in Filipi­ Persuasion and Healing (1961). His cross­ no Religious Psychology, Frank opts for a cultural analysis touches on several points holistic approach, emphasizing the :?rofound discussed during this conference, as seen from influence of emotions on health, anc suggest. the following statements: ing that anxiety and despair can be lethal, confidence and hope, life giving. The modern • "In all cultures (religious healing's) belief system of Western society, which In­ chief realm of operation is in the treat­ eludes mind-body dualism, has had difficulty ment of illnesses that have important incorporating these obvious facts and has thus emotional components; that is, tbe con­ tended to underemphasize it. ditions for which naturalistically based Unlike the Filipino researchers, however. are also used." Frank's analysis of the similarities between psychotherapeutic and religious henling ele­ Methods of supernatural healing high­ ments does not go beyond enumeration, des- . light the close interplay of assumptive cription, explanation. There is no attempt systems nd emotional states and the inti­ to integrate the role of the folk or fatth healer mate relation of both to health and ill­ (tambalan-shaman or religious leader) with the ness. They also bring out the parallel be­ role of the "more scientific" medical doc­ tween inner disorganization and disturbed tor and/or psychotherapist. An integrated role. relations with one's group, and indicate in rural areas especially, might be such that the how patterned interaction of patient, tambalancould also provide the professional • healer and group within the framework of expertise of the doctor and conversely, the doc­ a self-consistent assumptive world can tor also ministers to the emotional/spiritual promote healing." needs of his patient - which is what the Fi­ lipino studies have been recommending. Using the curing methods of a Kwakiutl Another book which might have provided shaman, a Guatemalan healer, and the reli­ additional insights to the authors is Lawrence gious healing at Lourdes as examples, Frank LeShan's The Medium, the Mystic and the enumerates several characterisctics of pri­ Physicist, which also points out commona­ mitive/religious healing, including a prepa­ lities in the conceptual systems of these three tory period that represents a dramatic break seemingly dissimilar personages. in the usual routine of daily activities: ex­ In summary, the collection of fourteen pression of concern i.e., all the participants papers in this volume represents a significant of the ritual try to help the patient by per­ first attempt relating the Filipino's physiolo.. forming parts of the ritual, interceding for gical-emotional-behavioral components with him with the spirits he has offended, etc.; his belief system about the world-beyond-this. • ceremonies that are highly charged emotional­ At the very least, they should make the reader ly and which make a strong aesthetic appeal, aware (if he isn't yet) of the more esoteric and so on. elements in our culture, and generate further "In short, methods of primitive heal studies in this area, along the line suggested ing [... like those ofthe healing ceremo­ by Bulatao. We should note, however, the re.. nials at Lourdes] involve an interplay be­ commendations from the first chapter's discus.. tween patient, healer, group, and the sion regarding the methodologies to be used in world of the supernatural which serves to such further studies. raise the patient's expectancy of cure, A final note of caution is, to my mind, • 45 pertinent to Mercado's prefacing statement • that, .,. because Western psychology has interpreted Filipino behavior from Western . biases, the interpretation on (sic) the Filipino psychology has been partlywrong." A Filipino . interpretatiori of Filipino behavior, even Without Western biases, is still bound to be partly wrong as we are limited by our own biases about ourselves. A realistic examination of our unique cultural and psychological mechanisms would demand detachment from these biases, and ultimately perhaps, an integra- tion of the Westerners' and our own under- - • standing of Filipino psychology.

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Reg. No. 709 e, The Psychological Association of the Philippines gratefully acknowledges a grant from. the National Science Development Board in support of this issue of the Philippine Journal of Psychology. Arrangements for this subsidy were made by the Philippine Social Scicn,ce Council, Inc.

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