HEALING BEYOND MEDICINE: A STUDY OF FAITH HEALING PRACTICES AND

BELIEFS IN THE COMMUNITY OF PAOMBONG, BULACAN.

as a requirement in the
Philippine Culture and Tourism Geography
Program for the purpose of preservation and conservation

research paper presented at the

Bahay Saliksikan ng Bulacan
Center for Bulacan Studies
SIKAP Bulacan
Sining, Industriya, Kultura, Arkeolohiya at Panitikan
College of Hospitality and Tourism Management School year 2023-2024

by
Contante, Angeline H.
Guevan, Lorelyn V.
Manalo, Beatriz Maxene T.
Oropa, Emilyn V.
Pascual, Risha Laureen S.

17 Mayo 2024
 Dedication

First of all, we like to dedicate the success of our research to our beloved parents, who
continually provide their moral, spiritual, emotional, and financial support and who become our
source of inspiration, guide, and give us strength when we thought of giving up. For giving us
advice on what we should do, each of our parents is part of the research success.

Second, we also want to dedicate the success of our research paper to the residents of
Barangay Sto. Rosario Paombong, Bulacan is the main subject of the study; without their existence
and cooperation, this study will not be completed. They are a very important part of the research
paper. With their wise and honest insight, the data we’ve collected is enough to complete this
research.

Lastly, we would like to dedicate the success of this research study to our supportive
professor, who endlessly supported, checked, answered all questions, and patiently waited for each
and every chapter of the study to be finished. For always giving us hope that we can finish this
research and could submit it, and for advising us of what kind of format to use and ideas to indicate.

To ALMIGHTY GOD who serves as guidance and the source of strength and knowledge
for without his guidance everything is futile.
 Healing Beyond Medicine: A Study of Faith Healing Practices and Beliefs in the
Community of Paombong, Bulacan.

Abstract

Faith healing is a method of treating illnesses through the exercise of faith rather than
medical methods. According to E P Berg, there is a relevance of faith and prayer to the healing
arts. It springs from a belief that all healing ultimately resides with God, who acts through divinely
appointed laws to energize the natural healing processes of the body. Through faith and prayer,
attunement is possible with God resulting in an energy flow to the patient. Physical and spiritual
healing piqued the curiosity of many in the Philippines. It all started with the Babaylans women
who practiced faith healing during the pre-Hispanic era. Healing practices were intricately
intertwined with people beliefs. Often intertwined with elements of magic and superstition of
healers. Across different regions like Siquijor, Mindanao, and the province of Bulacan in
Paombong, where access to modern medicine may be limited, faith-based healing continues to
thrive. As Philippine history progressed, folk doctors emerged and the training and deployment of
true medical practitioners can be seen. At present, medical personnel trained based on Western
medicine – such as Filipino nurses, physicians, physical therapists, pharmacists, surgeons among
others – coexists with the still thriving group of traditional healers that do not have formal
education in scientific medicine who often cater to people living in impoverished areas of the
Philippines. The study at hand diving into the religious convictions of these faith healers and
examines how they seamlessly integrate their faith into their healing methodologies. The religious
faith that influences their healing practices as faith healer healing practices of faith healers is
profoundly shaped by their religious faith, which centers around core beliefs such as viewing God
as the ultimate source of healing. Faith healing supports the concept of ‘healing of the whole
person', and challenges the medical scientist and practitioner to develop a greater awareness of the
‘unknown factors’ working in recoveries of patients beyond normal medical expectation. Despite
the advancements in medical science, many Filipinos still turn to faith-based healing as an integral
part of their healthcare practices. Faith healing serves as a cultural and spiritual connection for
many Filipinos, providing a sense of hope and comfort in times of illness and distress.

Keywords: Faith Healing, Babaylan, pre-Hispanic Era, Western Medicine, and Impoverished,
Introduction

Faith healing, in its simplest form, is healing through faith. Stack, C. (2018) believe that
faith healing is all empirical evidence, meaning that some people believe that it might work and
heal them. It is a belief that became true because we believed that sickness or disease would be
healed. Belief has a huge influence on the possible effects of life; believing can put us in an
environment or situation wherein the desired outcome can be achieved and become true to life.
Looking back in the fossilized remains of the Paleolithic man, it was seen that they wore charms
and amulets to ward off diseases. Their belief in magic and superstition resulted in the wearing of
these kind of protection. Alongside of doing the performance of certain rites and rituals in healing
diseases of the people.

Believers in faith healing hold the belief that diseases and disabilities can be cured through
religious faith and practices, as outlined by DB Sharma (2020). This involves seeking supernatural
means, such as prayer or divine intervention, to bring about the termination of illnesses or physical
conditions. The power of faith and miracles is relied upon in the process of healing. On the other
hand, healers use herbal plants and sometimes combine them with prayers. Aside from that,
practices such as anointing and the imposition of hands are often used by faith healers.

Faith healing is a practice of some religious traditions in which people are believed to
experience physical or emotional healing through the power of prayer, belief in a higher power or
divine intervention. It is based on the belief that spiritual belief and devotion can improve one’s
health and well-being. Faith healing is often closely related to religious beliefs and is a common
practice in various cultures and religious traditions around the world. The study of faith healing
examines its cultural, social and psychological significance, as well as its effectiveness and
potential risks. Research has shown that faith healing can have a positive effect on mental
wellbeing and spiritual growth, but it is also important to consider the potential limitations and
risks associated with relying solely on medical care. Further research is needed to better understand
the complex interactions between faith, health and healing practices in different cultural and
religious contexts.

Faith healing plays an important role in providing comfort and emotional support to people
facing health problems. It can help strengthen the spiritual connection and belief in a higher power,
leading to feelings of hope and resilience. In addition, faith healing can promote a holistic approach
to healing because it not only addresses physical symptoms but also the emotional and spiritual
aspects of well-being. The effectiveness of faith healing can vary depending on individual beliefs,
attitudes, and the particular circumstances of the person seeking healing. In interviews with those
who have experienced faith healing, some can report positive results such as improved health, pain
relief, emotional healing and spiritual renewal.
Geography and Demographics
According to website of PhilAtlas, Bulacan is a province in the Philippines situated in the
Central Luzon region occupying the central section of Luzon. Its capital is the City of Malolos.
The province has a land area of 2,783.69 square kilometers or 1,074.79 square miles. Its population
as determined by the 2020 Census was 3,708,890. This represented 29.86% of the total population
of the Central Luzon region, 5.96% of the overall population of the Luzon island group, or 3.40%
of the entire population of the Philippines. Based on these figures, the population density is
computed at 1,332 inhabitants per square kilometer or 3,451 inhabitants per square mile. Bulacan
is bordered, clockwise from the North, by Nueva Ecija, Aurora, Quezon, Rizal, the National
Capital Region, Manila Bay, and Pampanga. Bulacan has 21 municipalities and 3 cities. The total
number of barangays in the province is 569.

Figure 1: Location of Bulacan (Based on the Official Website of Region III – Central Luzon
Map)

According to the official website of Bulacan Paombong, a town of Bulacan lies Southeast
of the province. It is bounded on the Feast by Malolos, the capital of Bulacan; on the North by
Calumpit; on the West by Hagonoy, and the South by Manila Bay. The land is characterized by
mixed sand and clay except the Southern part, which is low and swampy.
Figure 2: Location of Paombong, Bulacan (Based on Social Media Facebook Page of
Region III – Central Luzon Community)

Santo Rosario is a barangay in the municipality of Paombong, in the province of Bulacan.

Santo Rosario is a quarter in Paombong, Bulacan, Central Luzon and has about 7,980 residents.
Santo Rosario is situated nearby to the quarter Santo Niño and the neighborhood San Isidro I.
 Figure 3: Location of Sto. Rosario ( Based on
Google Map and Wikimedia. Org)

The main subject of our topic is located at Sto. Rosario Paombong, Bulacan. The skills of
healing someone’s illness through faith and some practices still occur in this place. Curtis, H.
(2011) states that testimonies like Taylor’s suggest that the nineteenth-century revival of divine
healing was fueled in part by the failure of medical science to cure disease or alleviate afflictions.

During the twentieth century, as early as 1984, they’ve started performing multiple
practices to heal those believers that come to their place (Figure 4). Lucy Reyes, the one who
started this type of healing, has now passed the role on to her younger sister, Nene Reyes.

During their journey of helping those seeking treatment, they formed a group of those who
were willing to help them. They call them “Labindalawang Apostoles.” They are Beheng Torres,
Precy Briones, Ine Santos, Tessie Faustino, Piring Adriano, Norma Galvez, Bebe Caluag, Norma
Adriano, Mariza Calara, Virgie Santos, Poying Wico, and Rhea Arellano. According to the
believers, the reason they visited this place was that they sought healing from Jesus after their
physicians had deemed them incurable.
 FIGURE 4

Back then, faith healing was also referred to as miracle, divine, and supernatural healing.
This tradition has been embedded in Filipino culture for many generations and is still carried out
today, particularly in the nation’s rural areas and barangays. In Sto. In Rosario Paombong, Bulacan,
most of the believers or people who seek help in faith healing are under the age of 5 years old and
above, while faith healers who perform the practices are mostly 45 years age and above. In the
modern era, it persists as a coping strategy for those managing illnesses or poor health. Patients
who have accepted their disease and discovered serenity may follow this spiritual coping strategy
for illness acceptance.

Faith Healing before Christianity. Faith healing existed long before the Christian era and the birth
of any organized religion. When man first appeared on earth, he began to deal with the pain and
illnesses that afflicted him, and was cured of many diseases by non-physical methods directed
towards the mind rather than the body. The science of medicine has some of its roots in magic and
superstition, while religion has some of its roots in instinctive emotions and tendencies. As a result,
there is a crossing of these two disciplines resulting in what is known as faith healing. Faith healing
has been practiced for hundreds of years and among all civilizations. Over time, beliefs that a
variety of approaches, including supplication, supernatural involvement, or the services of a
religious leader, may cure disease, resulting in faith and healing, have been prevalent.
 According to the African Instituted Churches (AICs) 2009, every African community had
in place mechanisms for dealing with anti-life forces like diseases, drought, floods, barrenness,
curses, and witchcraft. These maladies, according to the Africans, did not occur by accident but
were caused by certain forces, including human agents through magic and witchcraft.

Healing, understood in its wider sense as the restoration of the wholeness of life, is not new
to African communities, since they practiced it long before the coming of Western Christianity to
their continent. Africans had their own medicine people and diviners who provided healing
services.

The arrival of Western missionaries in different parts of Africa in the 19th century brought
with it teachings that not only challenged but also condemned the traditional approaches to healing
(Kibicho 2006, 47–53). The medicinemen, who were highly respected for their services, were
termed “witchdoctors” by the Europeans (Magesa 1998, 165). In conclusion, this article examines
some features of traditional healing even before the influence of religion and how this religion
made some differences in their way of healing.

The idea of Faith Healing is just extended with Christianity. The existence of traditional healing
dates back to 14,000 B.C., until Chinese, Graeco-Arabic, and western countries started using
traditional medicines. It is simply explained that this type of healing existed even before the birth
of Christ. That’s why faith healing is not exclusive to Christianity but also part of the spirituality
of other religions, like how our ancestors worshiped our nature. For centuries across countries,
people have turned to traditional healers, home remedies, and ancient medicinal knowledge to
address their health and well-being needs. Just like the situation here in Paombong, Bulacan, the
practices that are performed become more effective and believable with the combination of
religion because it strengthens their faith. The combination of these different century faith healing
processes resulted in the faith healers using the practices back then and believing that their healing
power comes from God through ecstatic states and trance-contact with a Christian Holy Spirit.

Healers go by many other names, They use herbal medicine, hydrotherapy, massage therapy,
divination, superstitions, prayer recitation, religious rites performed with the help of the Holy
Spirit, and more to treat their illnesses. Traditional Filipino healers can be found in small urban
and suburban neighborhoods, while they are more frequently found in rural communities. Folk
doctors or traditional healers were referred to by the Spanish as mediquillos (“herbal scientists”),
herbolarios, and occasionally as “superstitious quacks” in the Philippines. The Spanish even
nicknamed them simply Matanda (the “elder”). They become instrumental in ensuring that their
kapwa (fellow) receives the health care a person needs regardless of gender and social status.

TAGALOG
According to Clark, J. (2022), the only names on the list that could be considered a ‘defunct’
practice are that of the Katalonan, Asog, and Bayoc/ Bayoguin.
 1. Katalonan
The Spanish documented the old religion of Catalonia like male and female shamans. They were
responsible for healing the sick, offering prayers, offering ceremonies to idols, and healing and
healing."They called the Catalan, which is the same as the vayla among the Pintados, or priest. He
made a sacrifice, asked the anita what the people wanted from him, and gathered a large amount
of rice, meat and fish. it lasted until the demon entered his body, causing the Catalan to faint and
foam at the mouth. The Indians sang and drank and feasted until the Catalan came to him and told
them the answer Anito had given him. When a sacrifice was made for a sick person, they offered
many gold chains and jewelry, saying that they would pay a ransom for the sick person's health.
This call from Anito lasted as long as the illness lasted.

2. Bayoc/ Bayoguin
Regarding the animal sacrifice, the Spaniard noted: "All this is arranged by a priest dressed in
women's clothes. He is called Bayog or Bayoguin. There is another woman in the same office who
they call Catalan."Although these Indians have no temples, they have priests and priestesses, who
are the main characters in their ceremonies, rituals and formators, and are entrusted with all
important matters, and are well paid for their work. They usually dress like women, act like masks,
and are so feminine that anyone who doesn't know them would think they are women. Almost all
are important for reproductive function and therefore marry other men, sleep with them as husband
and wife, and have carnal knowledge. They are called bayogo or bayoguin.Bayoguin meant
"Cotkean" - a man whose nature is inclined to that of a woman.

Here are the names that most of us have encountered or are familiar with, as they can be easily
seen nearby in our community. The categories of non-medical traditional healers or folk doctors
in the Philippines: albularyo, the manghihilot or hilot (the traditional “massage therapists”), the
magpapaanak (the traditional “midwife”, also sometimes called a hilot), the mangluluop, the
manghihila, and the mediko.
1. Albularyo and Mangluluop
The albularyo are general practitioners of folk medicine. They are not specialists in the sense of
limiting their work to one aspect of healing, although their forte is the use of medicinal plants.
Most of them also know how to diagnose, take the pulse, and perform the curing ritual if there is
no specialist on hand to do it. For example, if an albularyo suspects that an illness is due to lamang-
lupa (dwellers of the earth), he calls for the mangluluop to perform the ritual. This is not because
he does not know how to do the ritual himself but because of the belief that the mangluluop has
greater power than anybody else in controlling the disease as well as in influencing the
environmental spirits to follow his bidding. The mangluluop is the ritual specialist, a diviner. As
soon as he discovers the source that has caused the illness of the patient, he lets the albularyo take
over the case.

2. Manghihilot
Manghihilot are experts in fractures, sprains and other ailments (a general term for any type of
muscle and bone discomfort). Each manghi hilot has its own secret location system. Some use a
special mirror (salamine) painted on the back with an orange-red color known as dalandan.
Another group of manghihilot consists of those who use fresh banana leaves, especially the saba
variety. The top three inches wide is pinned and withered over the fire. Then, it is soaked in oil.
Prayers for healing are whispered over it. It is then placed on the patient's chest. The same process
occurs in the back.

3. Magpapaanak
Midwives are better known as hilot. Most of F. Landa Jocano’s informants, however, use the term
magpapaanak in referring to midwives, in order to distinguish them from the masseurs who are
also known as hilot or manghihilot. The term hilot is derived from the activity used in the healing
process. The magpapaanak orhilot are men or women who are skilled in assisting mothers in the
delivery of their babies.

4. Magluluop
Magluluop are experts who predict illness using the luop ritual. Some maglulops can also be
albularyo, but most of them are simply carriers of disease, especially of environmental spirits. If
the maglupe is only a soothsayer, it will not cure any disease unless absolutely necessary, as in
emergencies; instead, he refers the diagnosed disease to the appropriate specialist who is
authorized to treat it.

5. Medico
Sometimes an albularyo continues his education, acquiring and embracing new skills and
"expertise", combining folk music therapies with conventional medicine and incorporating
allopathic therapies such as acupuncture, injectables and prescription drugs into his practice. There
is usually a period of understudy or facilitation with a traditional healer, from which the traditional
elements are extracted and finally combined with an alternative.But unfortunately, medicines are
used empirically by doctors, often as antibiotics and painkillers - even steroids, and dangerously
added to the treatment of complex diseases, indiscriminately prescribed and dispensed without the
usual warnings and precautions against side effects. and side effects.Unfortunately the use of
prescription drugs prescribed or prescribed by alternative healers with little pharmacological
knowledge has increased. In addition, there are many pharmacies or "pharmacies" especially in
the provincial areas, even some sari-sari shops! to distribute prescription drugs written or advised
by albularyo.

6. Magtatawas
Pagtatawas originally derived its name from to its chemical nature - alum, an astringent, crystalline
double sulfate of aluminum and potassium - and early on, was used exclusively in the diagnostic
ritual.Today, tawas refers to a diagnostic ritual or procedure, utilizing a variety of materials:
candles, eggs, mirrors, plain paper, cigarette rolling-paper, and alum.

BIKOL
1. Balyanas
When ancient Bikolanos experienced tragedies such as locusts, epidemics, or typhoons and
believed Aswang was to blame, they attempted to break its hold through a rite known as hidhid.
This was also performed on sick people accused of suffering as a result of Aswang’s malice. In
the hidhid, the balyana places some buyo leaves and rice grains above the sick’s head. To expel
the aswang, the balyana would dance around the person multiple times, do various contortions,
and mumble secret phrases. If the sick person was cured, they would attribute it to the balyana’s
effectiveness; if the sick person died, they would assume that Aswang had transported the sick
person to gagamban to undergo horrifying happenings.

2. Asog
The people of Bicol would participate in the atang, a Thanksgiving ritual, which was “presided”
over by an asog, a “effeminate” priest. The soraki, a song devoted to Gugurang (the highest deity),
was led by his female counterpart, a baliana, who supported him.

3. Parabawi
A sick person is the result of a wicked spirit entering their body. He has a high fever and starts to
become the spirit inside of him. He may therefore astound others around him with his voice, his
words, and his knowledge of several subjects. He needs a parabawi to get this individual back to
his world.

4. Parabulong
The purpose of the paulaw ceremony is to appease the spirit world, specifically the aghoy or
engraft, who inhabits the land where a house is to be built, asking them to keep the laborers safe
and to tolerate any disturbances brought on by the construction of the structure. A parabulong, or
faith healer, who is either a friend or an enemy of the spirits, administers the paulaw. They are
experienced in performing such rituals.

5. Paratatak
Other terms for Bicolanos who practice healing include paratatak, who also conducts circumcision.

6. Albay: Parasantiguar
A parasantiguar is the term for a santiguar practitioner in Albay. A parasantiguar is a person who
employs fire or water to detect the reason of specific ailments. Santiguar is a Spanish term that
means “to make the sign of the cross,” but in Latin America and the Philippines it means “to heal.”
This information was provided by an online informant (J. Lorico, Manila). These ones are usually
associated with paranormal causes, including illness brought on by an elemental, kulam, or barang.
They typically use molten wax that has been poured into a water basin or on a plate that has been
coated with lana and set on fire to carry out the ceremony. After this procedure, the parasantiguar
analyzes the photos created and determines what the patient has to do to recover.

Bicolano healers known as paraanitos, anito (ancestors/spirits) and paradiwata, diwata

(deities) are the most similar to the Ma-Aram Panay healing style.

VISAYAS

1. Western, Visayas: Dailan/Babaylan

The babaylan, also known as dailan (from dait, which means friendship or peace), was a mediator
between the gods and the humans, as well as a physical and spiritual healer. The babaylan, who
was mostly performed by women, had a political role as well, serving as the datu’s close adviser
on practically all topics of religion, medicine, and natural phenomena. Panay, Negros, and other
Central and Western Visayas regions are where the term “babaylan” is most frequently used. The
terms “bayi” and “bay/an” are used in Kinaray-a, an ancient language still spoken in Antique and
other interior towns of Iloilo. The Hiligaynon word “babayi” for woman has a close link to the
term “babaylan.” “Bayi” can also refer to one’s female grand elders in Kinaray-a. Thus,
“Babaylan” alludes to a long-standing custom that is reflected in the fundamental ideas of
Philippine culture and society.

2. Panay: Ma-Aram
The term “binabaylan” is used by both non-practitioners and those who are not as receptive of the
Panay ma-aram practice among the Karay-a. Due to the negative connotation that non-binabaylan
believers attach to the term binabaylan, practitioners in Barrio Mariit, where this phenomenon is
prevalent, prefer to be called ma-aram, which literally means “knowledge.” Although this practice
serves the same purpose as the historical babaylan, the majority of practitioners today are men.

3. Leyte and Samar: Asog and Tambalan

The Asog people identify more closely with women in their lifestyle, behavior, and occupations,
often engaging in tasks typically associated with women such as weaving and farming. While they
don’t wear petticoats, they do wear lambon, a long skirt that distinguishes them. Unlike female
shamans, they aren’t chosen or undergo initiation rites, but some still train to become shamans.

4. Cebu: Mananambal
In modern Philippine society, the Tambalan, or traditional healer, remains respected, especially
among the upper class when modern medicine fails. Lower-class individuals in rural areas trust
Tambalans more than health inspectors due to their beliefs in their supernatural abilities to heal
illnesses caused by spirits. Tambalans’ personal approach and rituals comfort patients compared
to the clinical demeanor of modern doctors. Financially, Tambalans often provide their services
for free or in exchange for goods, making them more accessible to the poorer classes, who may
struggle to afford modern medical care. However, wealthier individuals may also seek Tambalans’
services despite their ability to afford conventional medical treatment.

5. Bohol: Diwatero and Mamumuhat

On Bohol, the diwatero and mamumuhat are the ones who cure illness specifically caused by
supernatural beings and buyag. They are a medium who acts as intercessor between humans and
the spirits.

6. Negros Occidental : Manug Luy-A

The Manghihilot and Manug luy-a are traditional healers, sought after by people experiencing
illness. Manug luy-a possess supernatural abilities attributed to the Holy Spirit. They specialize in
rituals, diagnostics, prayers, whispers (bulong), orasyon, and herbal medicine. Additionally, they
are knowledgeable about spirits such as dwarfs and nunos that are believed to cause illness.

CORDILLERAS

1. Ibaloy and Kankana-Ey: Mambunong, Mansip-Ok, and Mankutom

• The mambunong, also known as the “maker of prayers,” is usually a wise, experienced elder who
conducts rituals that require prayers. By studying the proper techniques through direct instruction
or observation, anyone can become a mambunong. They are divided into two groups: one for
special ceremonies, mostly women, and the other, known as manbahi, who are older and more
experienced and who typically preside over special feasts for the Baknang community.

• By placing a pendulum-like instrument close to their forehead, the mansip-ok determines the
cause of illness. When, upon mention of a probable cause, the string swings faster and farther
away, this is an indication that the mentioned cause is the reason for the person’s illness.

• The mankutom, or wise man, interprets events’ meanings, like a broken kitchen utensil during a
marriage ceremony, which may symbolize the couple breaking up. Ceremonies are conducted to
counter its negative effects.

2. Ifugao: Munagao, Mumbini, and Mumbaki

•Priests, mostly male but occasionally female, perform rites like the illness rites (mumungao).
Male priests are called mumbini, and female priests are called mungao. The priesthood is often
inherited or taught by relatives. Modern Ifugao Mumbaki are religious specialists who perform
healing rituals, originally treating witchcraft-caused illnesses, and now also practice alternative
medicine and faith healing while praying for abundant harvests.

3. Isneg: Dorarakit
•The Isneg shaman, sometimes called Dorarakit or Anitowan, is a female healer with strong ties to
the spirits. Her responsibilities include overseeing tanib (amulets), which are essential to Isneg life,
and acting as the primary healer for various types of illnesses. She is well-respected as a surgeon
and a physician in the community and has the power to select, collect, and distribute amulets.

4. Tingguian: Alopogan
•The alopogan, a woman with her face covered, is the medium through which superior entities
converse with mortals. These women, who are often older than middle age, are chosen through
signs such as trembling fits, dreams, or being informed by other alopogans. After being selected,
they trained by the expert alopogans to learn chants, ceremonies, and suitable gifts for spirits.

5. Kalinga: Mangalisig, Manganito, Mandadawak

Women hold nearly all positions in the clergy. It is always entered in response to a “call,” which
is essentially mandatory: the woman experiences difficulty sleeping, frequent dreams, thinness,
and loss of appetite; she also believes that her soul has married an anitu and that the only way to
overcome the situation is to become a priestess (mangaalisig). Alternatively, the call may become
apparent to her when she experiences stomach distress following the consumption of prohibited
items for priestesses, such as eel, dog, specific fish, and cow meat (but not carabao). It is supposed
that the gods themselves, not the more senior priestesses, teach her the ceremonies.

Priests who are men are far less common, however they do exist and some of them are very well-
known. Prior to now, priests were mostly concerned with head-hunting rites; however, since these
days, there is little to no necessity for them, priests are not as needed, with the exception of a small
number of extraordinary ones who attempt to treat illness.
The medium, healer or priestess also goes by the names manganito or mandadawak.

6. Ikalhans: Mabaki
The mabaki is responsible for overseeing all ceremonial activities among the Ikalhans. He is the
one who calls forth the spirits and ancestors, or ampahit, inviting them to partake in the festivities
and bestow blessings.

7. Bontok: Insup-ok
Although every person or household has the ability and knowledge to make a request to the anito,
the seer or medium (insup-ok) is frequently called upon to heal ailments brought on by evil spirits.
During each ceremony, the presiding insup-ok composes an impromptu prayer called the kapya,
which invites the spirits to participate in the animal sacrifices.

PALAWAN

1. Tagbanua: Babaylan
The Tagbanuwa babalyan are responsible for several tasks and have an impact on people’s daily
social interactions. They treat all forms of serious illness, choose ceremoniously favorable
clearings, appease environmental deities, interpret dreams, and supply charms for fishing and
hunting. Every adult is capable of calling upon the spirits of the deceased during the familial
“bilang” rituals. However, the babalyan is the only one who can call upon the numerous deities
that manifest during the “pagdiwata” rites. They direct how the living and the dead, as well as the
deities, interact.
Though the majority are women, men in governmental and legal positions make up the upper
religious functionaries. Babalyan’s position is not hereditary. Nonetheless, a clear inclination
toward direct lineal succession exists.

2. Batak, Tanabag: Babalian

Shamanism is the domain of male professionals known as “babalian” in traditional Batak society.
Shamans are thought to have the ability to clairvoyantly, foresee the future, and communicate with
spirits when in a trance. They conduct ceremonies to restore the cosmic balance, oversee
communal subsistence practices, and dispense healing cures.
Their function as natural resource managers is extremely important in this regard. Some wild
trees—the ones that give bees their pollen, produce medicines and resins, etc.—as well as many
animal species are thought to be ruled by mystical beings, or panya’en. According to Batak, these
beings are also considered to be taw (persons), as they are believed to have a human mind and,
hence, the capacity to engage in meaningful interactions with regular humans.

3. Lowland Palawan People: Bäljan

Rituals are performed by a male ritual specialist known as bäljan, but many other people, both
male and female, engage in ritual dances, either in a trance or not. Gong beating is always
associated with the ceremonial invocation of the gods, diwata, or “Powerful Ones,” kawasa, among
the lowland Palawan people. The bäljan is accountable for the events that take place during
cleansing rites; he must be able to repel the galap, also known as the tandajag, or huge serpent,
before it consumes the entire nation or causes it to vanish into a hole or lake, swallowing its
inhabitants with it.

MINDANAO

1. Bagobo: Mabalian
The mabalian are people, usually women past middle age, who possess enough understanding of
the spirits and their aspirations to be able to communicate with them and perform rituals and
offerings that will either win their favor or calm their fury. They might operate as exorcists and
possess rudimentary understanding of medicinal plants.
The mabalian lead the offerings related to planting and harvesting, as well as the ceremonies that
are carried out during life’s pivotal moments. They are usually the ones who build the small shrines
that can be found in the woods or along trails, and they are the ones who fill the “spirit boxes” in
homes with offerings.

2. Bukidnon: Baylan
The majority of communication with the spirit world occurs through or with the assistance of the
baylans, a group of individuals who identify the source of illness. They are also skilled in
performing rituals that the spirits approve of. The first baylan is regarded as a patron and guide
since it is stated that Molin-olin, the ghost of his afterbirth brother, trained him. The baylan is also
visited by two other spirits, Ongli and Domalondon, who typically help identify the source of the
issue. The Baylans are a distinct group, although they do not constitute a priesthood. Should one
of them be visiting in a village where a ceremony is in progress he or she assists as a matter of

3. Mandaya: Ballyan
Every culture has a person or people who are referred to as ballyans; these people areusually
women. These priestesses, also known as mediums, are skilled in all the rituals and dances that
their forefathers discovered to be potent in driving away bad forces and keeping the spirits at peace.
They read the omens better than anybody else, and the higher entities frequently communicate
their wishes through them. As far as information is available, the ballyan is never possessed;
however, when he is in a trance, he can see and communicate with the most powerful spirits as
well as the detached’s shadows.

4. MANOBO, Agusan: Bailan

A bailán is a man or woman who has developed a particular attraction to one or more of those
supernatural, amiable creatures referred to as diuáta by the Manóbo people. This will explain why
the word diuatahán is used more often than bailán, especially by the mountain people. Priests
would often tell John Garvan that the deities’ particular preference for them stemmed from their
coincidental birth dates with their divine protectors. But this view is not widespread.

5. MANOBO, Mt. Apo: Onituwan

The Manobo people believe that the spirit world exists beyond the visible realm and is just as real
as the physical world, if not more so. With Monama the Creator and onitu “spirits,” there are
numerous spirits who have been entrusted with the responsibility of keeping watch over a
particular region of creation. Onituwon spirit mediums permit a spirit to occupy them, which
subsequently turns into their familiar spirit. Then, all throughout nature, including hills, trees,
caverns, rivers, and rocks, there exist a variety of spirits, both benign and harmful. If someone
liked them and was kind to them, these spirits would become friends. An onituwon “spirit
medium” is a person who possesses a familiar spirit. Through the person he enters, the spirit
communicates what he requires. That son then appears as a prophet. Numerous spirits keep guard
over this globe. When someone is ill, they typically blame bad spirits because it’s believed that an
evil spirit caused their illness. As a result, they harvest therapeutic plants from the wild for those
who have been harmed by evil spirits. These days, a lot of people still have these ideas about bad
spirits. Furthermore, the Manobo people hold the notion that they were part of the creation of the
planet; therefore, the beliefs have not disappeared.

6. Maranaw: Pantak, Pamonolong, Pendarpaan

In Maranaw society, it is customary to believe that “illnesses are directly or indirectly caused by
spirits that inhabit the world.” Sorcerers like pantak inflict harm on an enemy, magical poisoners
like gagamoten charm a loved one with kata-o sa kababago-I, which is equivalent to gayuma or
lumay, heal physical illnesses and poisonings through tawar, prayers, or magical spells, and spirit
mediums like pendarpaan cure all ailments except those predetermined by fate. Prior to
administering medicine, traditional healers diagnosed the condition. Regarding pre- and postnatal
care, expectant mothers receive all birth-related services from a pandai a babai or panggawai
(midwife), who helps the pandai a mama (male childbirth consultant). The menstrual flow and
cycle of Maranaw women are regulated by the pandai a babai. A pangingilot, another word for a
midwife, typically attends to it and applies a hilot (massage).

7. Sama-Bajau groups: Kalamat

Shamans (dukun), also called kalamat, may be present in traditional Sama-Bajau societies. In
Muslim Sama-Bajau, the kalamat are referred to as the wali jinn, which means “custodian of jinn.”
They may follow taboos regarding how to treat the sea and other cultural characteristics. Together
with mediums referred to as igal jinn, the kalamat preside over Sama-Bajau community gatherings.
Both the kalamat and the igal jinn are considered “spirit-bearers” and are thought to be hosts of
recognizable spirits. But it’s not considered a spirit possession. The Sama-Bajau subgroups exhibit
a wide range of religious views, from animistic faith in spirits and ancestor (umboh) worship to
rigorous adherence to Sunni Islam and folk Islam.

MINDORO

1. Hanunoo-Mangyan: Pandaniwan
The Mangyan believe that the malicious spirits, or labāng, are the adversaries of people because
they consume human flesh and blood, turning their “life principle” into one of the malevolent
spirits. The pandaniwan is the custodian or protector of the good spirit, known as the daniw. The
good-hearted dāniw ancestors, or “āpu dāniw,” assist in defending people against the evil intents
of the labāng. Maintaining the socio-cosmic relations that make up the system—which is
predicated on the “āpu relation”—is the responsibility of the ritual specialist. It is also believed
that the phrases balyán, balyán-an, and taong nagmamarayaw are used among the Mangyan
groups. Herbalists and hilots go by different names in their language. The several Mangyan groups
(Alangan, Iraya, Tadyawan, Buhid, and Hanunoo) have differing folk beliefs.
 2. Marinduque: Magtatawak
Magtatawak are referred to as snake bite healers in Marinduque. The gathering of the plants and
the creation of concoctions take place during Holy Week, beginning on Holy Monday, and involve
combining different combinations of 150 plant species to create their therapeutic mixture known
as “tawak.” Cultural customs that have been passed down through the years, such as “usal and
bulong” (incantations), go hand in hand with preparation.

BATANES and BABUYAN ISLANDS

1. Ivatan: Machanyitu
Together with the practice of machanyitu, or requesting the assistance of the anyitus, folk herbal
medicine has developed. Most people believe that his abilities are threatening to the evil and
helpful to the good. By speaking with the invisible, he is able to apprehend criminals, identify the
source of illnesses, and provide a remedy. Other names for healers are mamkāw, manulib,
mamālak, and masulib du dasal or malatin. As far as they address ailments said to be brought on
by invisibles. They are considered to be privileged humans who possess powers that belong to or
are on par with the Anyitu, in addition to being members of the visible world. Thus, it is sometimes
said of them, “anyitu u vit na” (half of him is anyitu).

They engage in traditional medicine, rituals, chants, or the commercial usage of medicinal
herbs. It is important to remember that, even within the same ethnolinguistic group, there can be
wide variations in these beliefs. Faith healers are important members of the Filipino community
who offer medical services based on customary healing methods. Furthermore, these opinions
might not have been the same when the documentation was first released because they are still
subject to change. It is well recognized that understanding illness and having a spiritual connection
help those with chronic illnesses cope. Spiritual assistance can help people cope with disease and
its repercussions, find peace and serenity, reduce their fear of death, and reflect on their lives’
meaning. Spiritual coping is a strong predictor of adjustment in teenagers with chronic conditions.
It has also been demonstrated that spiritual coping affects physical health, psychological well-
being, health practices, and emotions of efficacy. This spiritual coping may progress to illness
acceptance, in which patients embrace their condition and find serenity.

The majority of people in Asia lack access to Western-style health care, yet it is not difficult
to find a “doctor” who is trained in traditional Asian medicine and knowledgeable about local
medical customs. The typical Asian never goes to the doctor. Before he would go to the effort of
contacting a Western or Asian doctor, he must be quite ill. The average Asian does not have the
money on hand to pay for the expensive services of doctors and medications. A physician is
frequently regarded as a final decision. A family may have to go without food for a year in order
to support a single sick member while receiving medical care. Modern medical care is readily
available in the Philippines’ major cities, such as Manila and Cebu, but it is severely lacking in the
vast rural areas of the provinces. Ancient medicinal practices, whether in the Philippines or
elsewhere, continue to be popular due to the vast medical demands and high cost of treatment. The
faith healers were occasionally women, but they were often older, intelligent men. Word-of-mouth
was the primary source of information about a faith healer’s location. There were no official or
regulated postings regarding their offerings. Speak with the locals if you were interested in learning
more about them. The majority of them learned their craft from their forefathers. The techniques,
according to grandparents and grandpas, were handed down from generation to generation. Herbs
and oil are typically used by them, however mediums and spiritual healers are also examples of
traditional healers. People typically rely on and trust the locals to know how to treat illnesses and
heal bones through conventional methods.

Positive results of faith healing. In terms of faith healing, we could still find some positive
perspective where you could see why some people still believe in and trust faith healing. Being
able to understand this positive side for believers, we couldn’t just judge them. There are different
aspects wherein they force themselves to believe in faith healing for instances where they don’t
have enough money.
a) one advantage of faith-based healing is that it provides an alternative for those of low
socioeconomic status who may not have access to expensive healthcare services,
b) it can lead to personal transformation and spiritual growth for some individuals,
c) who may experience profound changes in their beliefs, attitudes, and outlook on life as a
result of their healing journey.
d) It can lead you to have more connection to God and to the religion.
e) It cost less than going to the hospital or seek to medical field.

Negative results of faith healing. We live in modern times, meaning a lot of inventions and
medical discoveries arise nowadays. Everything has a bad side, so from the negative perspective
of faith healing, we shouldn’t be blind to that. In terms of risking our health, there’s still a lot of
perspective to look at and dig for information about.
a) It may lead to delays in seeking appropriate medical treatment for serious health conditions,
resulting in worsening health outcomes or missed opportunities for timely intervention,
b) Believers may become overly dependent on faith healers.
c) Some faith healers exploit vulnerable individuals by charging exorbitant fees for their
services or making false promises of healing in exchange for monetary donations.
d) Being to depress because of false hope
e) The truthfulness of a faith Healer.
f) No access to modern medical techniques.
Related Studies

According to Roger Michael, 1965, With the beginning of the Christian Church, the
tradition of faith healing dates back from the earliest days of Christianity. From the scriptures of
the New Testament follow cases of healing first by Jesus Christ and the Apostles then by their
successors. After the third century, faith healing was transformed into trust and belief in relics.
With the reformation, faith healing proper appeared in different groups of the population who put
their trust in prayer and anointing with oil.

In the 1980s, research conducted in the Philippines by Salazar, Z.A. revealed that
traditional Filipino healers, known as katalonans or babaylans, employed various practices. They
would invoke spirits to aid them during trances, perform rituals, and utilize herbal remedies for
healing purposes.

Greenberg, L.A (1998) stated that since ancient times, mankind has searched for spiritual,
or faith, healing as an alternative to conventional methods of medicine. Alternatives to
conventional medicine (“alternative medicine”) include a variety of techniques such as
acupuncture, therapeutic touch, herbal medicine, and faith healing. Such techniques, despite having
historic roots and wide acceptance by eighty percent of the world, only recently have gained
credibility in the United States. Alternative medicine, representing the holistic approach to
medicine, views health as the interaction between the environment; society; and a human being’s
body, mind, and spirit. Disease is the imbalance of these overlapping forces.

According to Dr.Jeff Levin (2007), the latest compelling evidence of the connection
between health and an array of spiritual beliefs and practices, including prayer, attending religious
services, meditation, and faith in God. Drawing on his own and other published studies, Dr. Levin
shows how religion’s emphasis on healthy behaviors and supportive relationships influences one’s
overall health and how the optimism and hopefulness of those who profess faith promote the body’s
healing responses. Filled with dramatic personal stories, God, Faith, and Health will alter the way
you think about your body and your faith and will show you the path to improving your own health
through spiritual practice.

Kevin Abbott (2009) stated in his study that, faith healing is a resignation to divine will for
healing that is effectuated through spiritual practices such as prayer, laying hands on, and
anointment with oil. While a research carried out in Pakistan in 2014 by Ateeq, M., Jehan, S., and
Mehmmod, R. discovered that many patients relied on faith-based healing techniques, such as
prayers, shrine visits, and wearing holy necklaces or ropes.

A study conducted by Peprah, P., Gyasi, R. M., Adjei, P. O. W., Agyemang-Duah, W.,
Abalo, E. M., & Kotei, J. N. A. in 2018 shed light on the beliefs and practices of faith healers, who
are predominantly Christians or traditional animists. They believe in healing through prayer, laying
hands on patients, and utilizing holy water and herbs. The rising popularity of faith-based healing
may be partly due to the increasing understanding of its entire healing process. Faith healers
perceive health and illness as interconnected with the mind, body, and spirit, often involving
families and communities in the healing journey.

Additionally, according to the study conducted during 2020 by J Family Med Prim Care.
Faith healing is a method of treating illnesses through faith rather than medical methods. Faith
healing is usually practiced through prayers to gods and deities. All religions have their own faith
healing practices. Believers in faith healing believed that the healing of disease and disability can
be brought about by religious faith through prayer or other rituals that can stimulate a divine
presence and power. Faith healing refers to terminate an illness or a debilitating physical condition
through supernatural means such as the power of prayer or a Godly intervention through a miracle.

In conclusion, a variety of practices have been carried out, and some of them are still in use
today. These practices are comparable to some of the practices carried out by the faith healers in
Paombong, Bulacan. Believers who live close to the primary information gathering site also
attested to the fact that they had personal experience with some of the practices mentioned. The
most common practice among them is prayer, which is followed by laying hands, anointing oil,
and rituals.(Figure 5)

FIGURE 5
Numerous practice are also used in the process of healing for the reason that believers have
different illnesses, therefore different methods are used for treatment.

a) Herbs – headache and stomach ache, “I frequently complained of headache and stomach
ache but since I started using faith healing, I hardly fall sick. Before using the herbs
prescribed by this faith healer, [the healer at one centre visited] I was buying orthodox
medicines prescribed by doctors to cure “common” headache and stomach ache but those
medicines could not cure it until I found faith healing. Now I can say my health status is
really good compared to before using faith healing.”
b) Praying and cleansing (soul & body) – mental problems, as these practices helps a person
look within and understand themselves while also figuring out the greater answer of how
they fit in to the rest of the world.
c) Praying, applying holy water, and ointments – Stomach ulcer, typhoid fever and broken
leg, a friend of her recommended this healing centre. Said that she have been here for only
about a week but have seen a significant improvement in my health. Here, the healer only
prays with them and apply holy water, ointments. They see this form of treatment to be
holistic. Because, the prayer and the ointment do not heal one sickness but many sickness.
d) Laying hands and rituals – Based on the interviewees of James Mack in his research, there
are different diseases that can be cured using laying of hands by different healers, e.g., back
injury, Indigestion, paralysis, and so on.

Believer’s opinion on the accuracy of faith healer’s ability to heal disease.

As stated in the research of Peprah et al. BMC Public Health, most of the study participants
perceived their health status to be very good and attributed it to the use of faith healing. Most of
the participants perceived their health status as poor before the use of faith healing. In addition,
participants who were once admitted at formal healthcare facilities before visiting faith healers
considered their recovery process as faster compared to when they were at the formal health care
facilities. This finding implies that most believers often experienced positive improvements in their
health status after they had visited and taken the prescriptions by the healer.
 Bionotes

Risha Laureen S. Pascual is currently 20 years old. She was born on November 15, 2003, in
Malolos, Bulacan. She finished taking elementary to senior high school at Plaridel, Bulacan. A
student who finished the Accounting, Business, and Management strand has been consistently
receiving awards and high grades since she reached being a 7th grade student. She’s now a student
at Bulacan State University under the Bachelor of Science in Tourism Management course.
Angeline H. Contante was born on November 5, 2004. She is 19 years old currently living in
Pritil, Guiguinto, Bulacan. In terms of educational background, Ms. Contante has been receiving
some academic awards since elementary. She completed her primary education at Pritil Elementary
School. Graduated from Junior High School at Felizardo C. Lipana National High School, and last
year, she graduated from Senior High School at ATEC Technological College under the track
Accountancy Business and Management (ABM). Currently, she is finishing her course in Bachelor
of Science in Tourism Management at Bulacan State University – Main Campus.
Emilyn V. Oropa who was born in Malolos Provincial Hospital and currently living in Upper
Northern Hills Malhacan Meycauayan Bulacan. She is a first year college student at Bulacan State
University – Malolos taking up the course of Bachelor of Science in Tourism Management. Last
year, she graduated at South East – Asia Institute of Trade and Technology with a strand of General
Academic Strand (GAS).
Beatriz Maxene Torres Manalo was born on December 14, 2003. She was born in Tondo Manila
but raised in Calumpang Calumpit, Bulacan and her primary education is at Petras Christian School
and her secondary education is at Calumpit National High School, Beatriz consistently achieved
honors throughout her primary and secondary education, reflecting her strong academic foundation
and commitment to excellence. She is a diligent and ambitious undergraduate student at Bulacan
State University, where she majors in Tourism Management. Previously, she studied at STI
Malolos before transferring to pursue her passion for global cultures and sustainable travel.
Lorelyn V. Guevan was born on November 21, 2004. She was born in Bulac, Santa Maria,
Bulacan and currently residing in Catmon, Santa Maria, Bulacan. She is a 19 years old, first year
college taking a bachelor in Tourism Management at Bulacan State University. She’s a academic
achiever when she was in Elementary School. She won in a Buwan Ng wika Makata contest. In
senior high school, she take Accountancy Business Management in Immaculate conception
Institution and graduate with honor.
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&f=false

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https://www.aswangproject.com/philippine-shamans/#google_vignette