Discussion
The Philippines, whose cultural roots reflect an indigenous shamanic tradition, is the only Asian country where the majority of the populace is at least nominal Christians. In addition, Filipinos have been influenced by US culture, having been a territory of the United States following Spain’s defeat during the Spanish-American War. The result of this unique blend of Asian, European, and North American influence has produced a great diversity in worldviews. Christian Spiritism claims to heal with the power the espiritistas obtain from the Holy Spirit. Their mediumistic practices date back to the shamanic legacy as well as the impact of the books of Allan Kardec, the French spiritualist.
Hansen (2001) has pointed out that folk healers work on the “margins” of society in Westernized countries. The status of Christian espiritistas is definitely marginal, even though many of them have attained fame and status. Nevertheless, they have been persecuted by the Roman Catholic Church and allopathic physicians; they have been reviled by Western journalists because of their utilization of sleight-of-hand. They have been ignored by medical anthropologists, even though basic outcome research has yielded provocative results in other parts of the world (e.g., Greenfield, 1994). This state of affairs is typical of the “trickster” healer whose qualities include disruption, deception, and nonconformity to rules of conduct set up the local establishment (Hansen, 2001). Walsh (1990) has described how many indigenous healers use trickery not only to enhance their own reputation but also to elicit a client’s self-healing capacities and put them to work. These capacities often depend upon faith, belief, catharsis, and other processes that a dramatic intervention can evoke, even if sleight-of-hand is involved (p. 104-109). The percentage of “psychic surgeries” due to sleight-of-hand, as well as the number of their successful interventions, is unknown. A few eyewitness accounts (e.g., Krippner, 1976) include suggested research strategies.
Frank and Frank (1991) contend that three main factors are present in an effective healing process: (1) the installation of hope through “naming” the problem and making the diagnosis in a context understandable by the client; (2) emotional arousal, dynamic healing techniques, and the creation of catharsis, hope, and confidence; (3) a feeling of control and a sense of mastery gained by the client in regard to the presenting problem. Because Christian Spiritism covers these three bases, it is not surprising that its survival seems assured. Nevertheless, formal investigations of the practitioners, their worldviews, and their technologies seem necessary before globalization, industrialization, and political opportunism erode the unique aspects of this singular system of healing.
Hansen (2001) has pointed out that folk healers work on the “margins” of society in Westernized countries. The status of Christian espiritistas is definitely marginal, even though many of them have attained fame and status. Nevertheless, they have been persecuted by the Roman Catholic Church and allopathic physicians; they have been reviled by Western journalists because of their utilization of sleight-of-hand. They have been ignored by medical anthropologists, even though basic outcome research has yielded provocative results in other parts of the world (e.g., Greenfield, 1994). This state of affairs is typical of the “trickster” healer whose qualities include disruption, deception, and nonconformity to rules of conduct set up the local establishment (Hansen, 2001). Walsh (1990) has described how many indigenous healers use trickery not only to enhance their own reputation but also to elicit a client’s self-healing capacities and put them to work. These capacities often depend upon faith, belief, catharsis, and other processes that a dramatic intervention can evoke, even if sleight-of-hand is involved (p. 104-109). The percentage of “psychic surgeries” due to sleight-of-hand, as well as the number of their successful interventions, is unknown. A few eyewitness accounts (e.g., Krippner, 1976) include suggested research strategies.
Frank and Frank (1991) contend that three main factors are present in an effective healing process: (1) the installation of hope through “naming” the problem and making the diagnosis in a context understandable by the client; (2) emotional arousal, dynamic healing techniques, and the creation of catharsis, hope, and confidence; (3) a feeling of control and a sense of mastery gained by the client in regard to the presenting problem. Because Christian Spiritism covers these three bases, it is not surprising that its survival seems assured. Nevertheless, formal investigations of the practitioners, their worldviews, and their technologies seem necessary before globalization, industrialization, and political opportunism erode the unique aspects of this singular system of healing.
References
- Alvear, J. (1998). A Short Spiritist Doctrine: The History, Beliefs, and Healing Practices of the Spiritist Healers of the Philippines (H. Martin, Trans.). Savannah, GA: Metamind. (Original work published 1907)
- Frank, J.D., & Frank, J.B. (1991). Persuasion and healing: A comparative study of psychotherapy (3rd ed.). Baltimore, MD: Johns Hopkins University Press.
- Greenfield, S. (1994). “A model explaining Brazilian spiritist surgeries and other unusual, religious-based healings.” Subtle Energies, 5 (2), 109-141.
- Hansen, G. P. (2001). The Trickster and the Paranormal. New York: Xlibris.
- Hufford, D. (1995). “Cultural and social perspectives on alternative medicine: Background and assumptions.” Alternative Therapies in Health and Medicine, 1 (1), 53-61.
- Kardec, A. (1989). The Spirits’ Book. Albuquerque, NM: Brotherhood of Life.
- Krippner, S. (1976). “Psychic Healing in the Philippines.” Journal of Humanistic Psychology, 16 (4), 3-31.
- Mahler, H. (1977, November). “The staff of Aesculapius.” World Health, p. 3.
- Martin, H. (1999). The Secret Teachings of the Espiritistas. Savannah, GA: Metamind.
- McDowall, D. (1998). Healing: Doorway to the Spiritual World. Shepparton, Australia: Cosmos.
- Nolen, W. (1974). Healing: a doctor in search of a miracle. New York: Random House.
- O'Connor, B.B., Calabrese, C., Cardeña, E., Eisenberg, D., Fincher, J., Hufford, D.J., Jonas, W.B., Kaptchuck, T., Martin, S.C., Scott, A.W., & Zhang, X. (1997). “Defining and describing complementary and alternative medicine.” Alternative Therapies in Health and Medicine, 3 (2), 49-57.
- Sherman, H. (1967). Wonder healers of the Philippines. London: Psychic Press.
- Taubold, S. (2003). “What is the system of healing used by the Filipino Espiritistas?” Unpublished doctoral dissertation, Saybrook Graduate School and Research Center, San Francisco, CA.
- Walsh, R. (1990). The Spirit Of Shamanism. Los Angeles: Jeremy P. Tarcher.
This essay was supported by the Chair for the Study of Consciousness at Saybrook Graduate School and Research Center, San Francisco, CA. Most of this material was adapted from Scott Taubold’s (2003) doctoral dissertation, and the reader is referred to the original for a more complete description of Christian Espiritism in the Philippines.