Re: Filipino Spiritual World View
Fr:
Bulatao, J. C. (1978). Filipino transpersonal world view. In Bulatao, J. C.
(1992).
Phenomena
and their interpretation: Landmark essays 1957-1989.
Manila:
Ateneo de Manila
University, pp. 49-53 [caps mine for emphasis].
>2
Classification of World Views: Materialistic (only this world exists) vs.
Transpersonal (a spirit world exists beyond this world)
>3
Models of Transpersonal World View: 1. Buddhist (one cosmic consciousness),
Christian (human & divine), & Animist (the material world is occupied
by spirits who are like humans vs. Christian view of spirit as either good or
bad)
>”The
transpersonal world view of the ‘Christian’ Filipino belongs fundamentally to
the third paradigm [Aminist],,,, likewise found in modern Javanese, Sumatran,
or Malaysian societies” (p. 50).
1. GOD
the Father is seen as a Filipino father who is the object of love, petition,
gratitude when He grants things & anger and tampo when He withdraws favors. “Like a father with many children,
He is VERY PERMISSIVE, pabaya, and at times not careful
to check the evil or naughty deeds of the devil and other spirits” (p. 50).
2. JESUS,
“while a spirit, is assumed to have a DEFINITE FORM, usually as the Santo Niňo or as the Nazareno.
3. “The
SAINTS too have definite forms, like those in their statues and are related to
as to members of one’s FAMILY” (p. 50).
4. “Elemental
SPIRITS (e.g., taong lupa, nuno sa punso,
duende, etc.) abound in rivers, fields, balete trees, anthills. One asks
PERMISSION when passing by a known dwelling of such a spirit or when pouring a
basin of water outside the window. Such spirits have LIMITED LIFE SPAN, though
much longer than man’” (p. 50).
5. “Another
class of spirits are the SOULS of dead humans. When restless, they make their
presence known to living persons” (p. 50).
6. “Many
UNEXPLAINED PHENOMENA are the works of the spirits. Sicknesses which the doctor’s
medicine cannot cure are attributed to the work of the spirits; and the
identity of the sickness-causing spirits can be determined through the use of
RITUALS e.g., tawas is dropped and
congealed in a basin of water. Such spirits must then be PLACATED through
ritual offerings” (p. 51).
7. “Other
phenomena are caused by naughty DWENDE who throw stones or play tricks on
people such as getting them lost in the forest, turning tress upside down, or
tying a pant leg around the house post” (p. 51).
8. “Protection
from spirits and from other dangers can be obtained through the anting-anting and/or through SPECIFIC PRAYERS.
These are powerful instruments in themselves (opera operato) capable of arousing the protective power. These prayers
and rituals must be carried out with the utmost meticulousness; otherwise, the desired
result is not obtained” (p. 51).
9. “Certain
persons have SPECIAL POWERS over spirits” – Catholic priest vs. devil; arbularyo vs. evil spirits (e.g. house blessings),
faith healers (supposedly as instruments of God or the saints); however, ANY PERSON
who says the correct formula or prayer may also have the same effect
10. “The
trance state is the result of possession by spirits and is locally termed SAPI, langkap, sanib, or tuntong. The person so possessed, while seemingly
conscious and even with eyes open, asks and speaks as though involuntarily driven.
Unlike ‘possession’ in the West which is usually by evil spirits, the more common
spirits in the Philippines are SAINTS: Santo
Niňo, Nazareno, Mahal na Birhen (under varioius titles), Sagrada Familia (as one spirit), San Miguel, San Maritn, and others. LOWER
SPIRITS also frequently possess humans: ENKANTO,
ada, lamang lupa (p. 51).”
11. “Certain
PLACES and DAYS of the week embody an abundance of spiritual power; thus, Quiapo
on Fridays, Baclaran on Wednesdays, St. Jude on Thursdays. In general Tuesdays and
Fridays are considered specially favourable for such spiritual workings as fortune
telling, healing, or exorcism…
“In
these special centers of devotion there is always a PARTICULAR SPIRIT who performs
the works of wonders with whom one must somehow or the other be joined. In Quiapo,
for instance, the devotees try their best to come to TOUCH the Nazareno, applying handkerchief to statue, pulling rope and
carriage in procession. In the Grotto in Bulacan, water performs this function of
JOINING spirit and human spirit” (p. 51).
“Around
the main centers of devotion, on their fringes, can be found the FRINGE-SYMBOLS
of the same spiritual power. Thus around Quiapo church one [51/52] can buy (besides
medicinal herbs) talismans, images, medals. Embossed on them are PRAYERS usually
of corrupt ecclesiastical languages: Crie
Eleison, Matam MAtunm, Mitam, Salbame, San Zibar, etc. etc.
These
side booths are indicative of a world view that is quite different from the official
Roman theology being preached from the central pulpit within the church” (p. 51).
REFLECTIONS
(by the Author)
1. “As
a belief system, it is so deeply rooted that it simply SUPERSEDES official Roman
theology in spite of the fact that most of these people are Roman Catholics. Even
among the well-educated class there is often a SPLIT between the CONCEPTUAL thought
system which is learned in school and the EMOTIONAL awareness absorbed from the
CULTURE. A professor at the University of the Philippines once put this feeling
into words when she said: ‘I do not believe in ghosts but I am afraid of them.’
Here
a Filipino might reflect in his own consciousness and ask: Is this transpersonal
world view true?” (p. 52)
“…
For instance, the phenomenon of sapi may
be real, but it may be better understood as a DISSOCIATIVE REACTION. The phenomenon
of souls speaking after death through a MEDIUM and revealing undisclosed properties
may be real, but could also be understood as ESP.
Modern
TRANSPERSONAL PSYCHOLOGY may offer alternative ways of explaining the marvellous
phenomena hitherto attributed to spirits. But in the Philippine situation, validated
transpersonal experiences are so numerous that they cannot simply be cast aside
as HALLUCINATIONS. One has to admit the existence of a TRANSPERSONAL REALITY. In
this sense the CULTURAL EXPERIENCE is true (so the author thinks).”
2. “…
an awareness of the Filipino’s transpersonal world view may be a key to understanding
his CHARACTER. The lack of a feeling for a tight CAUSE-AND-EFFECT, such as that
which occurs in a materialist thought system, does have a wider effect on PLANNING
and STEP-BY-STEP development.
The
bahala na attitude is simply an acknowledgment
that the results of action are not always within one’s control. On the positive
side, such a conscious attitude prevents an overloading of RESPONSIBILITY on the
individual ego. The individual can enter into action, with a PRAYER without being
overwhelmed by a fear of the consequences of one’s actions” (p. 52).
“Most of all, the belief in the providence of a
BENEVOLENT FATHER-GOD lends
meaning to one’s life. The SUICIDE RATE of the
Philippines is about the lowest in
the world. The feeling that one continues communicating
with his beloved ones
even after death creates an OPEN attitude toward
death that is quite a contrast with
those cultures
where death is seen as the end of everything, where there is no
hope.”
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