Possessions Drafts- 155 Abnormal Psych
Content
On Possessions
Around 11 years ago, during a really hot afternoon, I went with my dad to have his
bicycle fixed at the farther end of our Barangay. However, little did I know that something
extraordinary would happen. Apparently, a family member of the vulcanizing shop was being
possessed or kinukulam or whatever. I saw the chandelier move for no known reason while it
was turning on and off. I saw the person shake uncontrollably. Afterwards, I saw the albularyo
do something with an egg and for some reason the shaking stopped, and amidst the scared
whispers I could hear the relieved sighs of the people.
And so, from then on I really believed in possessions (and exorcisms). After all it takes
only one counterexample to disprove the existence of the other (in this case, it takes one
episode of demonic(?) possession for I to believe in one). Nevertheless, I am not discounting
that I could have been wrong (I was 9 all right and uneducated with the many complicated ways
of the world). Indeed, what we call possessions or sapi might actually be not what they seem to
be. Maybe they are pathological manifestations of some illnesses (e.g. Wilson’s disease) or
maybe they are psychological in nature (e.g. mass hysteria).
Since we did not get to discuss this topic in class (which I find to be such a shame even
now), I will not write this the way I wrote my other two papers which seem more academic,
organized and neurobiological. In short, this one is more of a reflection paper than a literature
review or analytical paper.
This is not to say however that I will not try to integrate neurobiological or cultural stuff in
this paper. For instance, one thing that we can look at is the phenomenon of mass hysteria. Last
November 27, 2012 classes were suspended at Don Vicente Rama National High School in
Basak-Pardo, Cebu City when 21 students caused a commotion with their strange behavior –
crying jags, screams, fainting and uncontrolled body movements. Of course people assumed
that the students were possessed. On a similar note, last June 27,
2013
Classes were
suspended Thursday at Isaac Lopez Integrated School in Mandaluyong City after around 20
students aged between 12 and 16 started acting strangely—screaming, crying, fainting and
convulsing—prompting claims that they were possessed by evil spirits. In the increasing need
for empirical evidence in this age, the ‘demonic possessions’ were attributed to psychological
phenomenon which is called mass hysteria. Mass hysteria refers to the collective delusions of
threats to society that spread rapidly through rumors and fear.
On another hand, sapi might happen not only in a group setting but also in isolated,
individual cases. In Mizrach’s paper, it is said that altered state of consciousness and
dissociations are related to what we call spirit possessions. Since possession is apparently
characterized by dissociation, and what better way would illustrate it except the controversial
Dissociative Identity Disorder? This disorder is the main premise of the GMA Primetime show
entitled Rhodora X, wherein the protagonist (Rhodara) has DID, and her other personality
wreaks havoc on other people. At first glance, the other persona really is different from the
“original” one in everything—and more often than not laypeople would explain the change in
behavior as being possessed by a demon.
It would also be nice to consider the consciousness part of possessions. In many
cultures around the world, such as shamanistic tribes in Africa, it is acknowledged that altered
state of consciousness (trance) is the way for a spirit to possess the shaman.
Conversely, in connection with a more neurobiological basis, it must be noted that sapi
episodes include hallucinations. Hallucinations often result from disturbances in the temporal
lobe (especially those which are auditory in nature). In addition, Mizrach’s paper postulates that
a problem in the corpus callosum might contribute to hallucinations. Insults to the parietal love
might also be another contributor.
Sapi is no stranger to us Filipinos, since prior to the arrival of Catholicism shamans
(babaylans) hold considerably high powers in the different barangays in our land, and sapi is a
belief that stood the test of time among others. In fact, these beliefs are so strong that they had
to be assimilated in the Catholic teachings in order for them to work. For instance, the numerous
anting-anting sold with Jesus’ name on them are countless in Mt. Banahaw and outside Quiapo
Church. Also, the fact that albularyos are still consulted in times of illnesses is a proof of this. In
addition, exorcism exists in the Catholic Church, and being a predominantly Catholic country,
we are inclined to believe in sapi. Therefore, it is very accessible in the Filipino mind to attribute
things to demonic or spirit possessions. In fact, experiences of possessions are viewed as a
normative part of Filipino culture (Gingrich, 2006). In Gingrich’s (2006) paper, while
acknowledging that most Filipinos interpret spirit possession as religious in nature, Bulatao
views it as a psychological phenomenon that is dissociative (1987, 1992). Furthermore, Bulatao
suggests that the treatment of choice is “psychological exorcism” which is exorcism that is done
as part of a religious rite but that actually works for psychological reasons).
At this point in time, I would like to say that possession is no easy thing to talk about for
not only it is an amalgamation of beliefs and processes but also its very existence is contested.
Indeed, further studies ranging from the empirical to cases studies must be made. But then
again, to be honest, rather than have continued debates on whether or not possessions exist, I
think it is rather useful to see the effects those “possession episodes” have. For instance, since
it involves an altered state of consciousness maybe studies on how to relax the mind might be
more useful. In summary, for now let us suspend judgment and look at things from different
areas of knowledge.
Asutilla, C. (2012). ‘mass hysteria’ reported among basak-pardo girls. Philippine Daily Inquirer.
Retrieved from http://newsinfo.inquirer.net/314529/mass-hysteria-reported-amongbasak-pardo-girls. Accessed March 24, 2014.
Gingrich, HJD. (2006). An examination of dissociative symptoms as they relate to indigenous
filipino concepts. Social Science Diliman, 3(1-2), 1-31. Retrieved from
file:///C:/Users/User/Downloads/An Examination of Dissociative Symptoms As They
Relate To Filipino Indigenous Concepts.pdf
Mangunay, K. (2013). School officials suspend classes over ‘evil spirits’. Philippine
Daily Inquirer. Retrieved from http://newsinfo.inquirer.net/434371/school-officialssuspend-classes-over-evil-spirits. Accessed March 24, 2014.
Mizrach, S. (n.d.). Neurophysiological and psychological approaches to spirit possession in
haiti. Retrieved from http://www2.fiu.edu/~mizrachs/spiritpos.html. Accessed March 24,2014
Around 11 years ago, during a really hot afternoon, I went with my dad to have his
bicycle fixed at the farther end of our Barangay. However, little did I know that something
extraordinary would happen. Apparently, a family member of the vulcanizing shop was being
possessed or kinukulam or whatever. I saw the chandelier move for no known reason while it
was turning on and off. I saw the person shake uncontrollably. Afterwards, I saw the albularyo
do something with an egg and for some reason the shaking stopped, and amidst the scared
whispers I could hear the relieved sighs of the people.
And so, from then on I really believed in possessions (and exorcisms). After all it takes
only one counterexample to disprove the existence of the other (in this case, it takes one
episode of demonic(?) possession for I to believe in one). Nevertheless, I am not discounting
that I could have been wrong (I was 9 all right and uneducated with the many complicated ways
of the world). Indeed, what we call possessions or sapi might actually be not what they seem to
be. Maybe they are pathological manifestations of some illnesses (e.g. Wilson’s disease) or
maybe they are psychological in nature (e.g. mass hysteria).
Since we did not get to discuss this topic in class (which I find to be such a shame even
now), I will not write this the way I wrote my other two papers which seem more academic,
organized and neurobiological. In short, this one is more of a reflection paper than a literature
review or analytical paper.
This is not to say however that I will not try to integrate neurobiological or cultural stuff in
this paper. For instance, one thing that we can look at is the phenomenon of mass hysteria. Last
November 27, 2012 classes were suspended at Don Vicente Rama National High School in
Basak-Pardo, Cebu City when 21 students caused a commotion with their strange behavior –
crying jags, screams, fainting and uncontrolled body movements. Of course people assumed
that the students were possessed. On a similar note, last June 27,
2013
Classes were
suspended Thursday at Isaac Lopez Integrated School in Mandaluyong City after around 20
students aged between 12 and 16 started acting strangely—screaming, crying, fainting and
convulsing—prompting claims that they were possessed by evil spirits. In the increasing need
for empirical evidence in this age, the ‘demonic possessions’ were attributed to psychological
phenomenon which is called mass hysteria. Mass hysteria refers to the collective delusions of
threats to society that spread rapidly through rumors and fear.
On another hand, sapi might happen not only in a group setting but also in isolated,
individual cases. In Mizrach’s paper, it is said that altered state of consciousness and
dissociations are related to what we call spirit possessions. Since possession is apparently
characterized by dissociation, and what better way would illustrate it except the controversial
Dissociative Identity Disorder? This disorder is the main premise of the GMA Primetime show
entitled Rhodora X, wherein the protagonist (Rhodara) has DID, and her other personality
wreaks havoc on other people. At first glance, the other persona really is different from the
“original” one in everything—and more often than not laypeople would explain the change in
behavior as being possessed by a demon.
It would also be nice to consider the consciousness part of possessions. In many
cultures around the world, such as shamanistic tribes in Africa, it is acknowledged that altered
state of consciousness (trance) is the way for a spirit to possess the shaman.
Conversely, in connection with a more neurobiological basis, it must be noted that sapi
episodes include hallucinations. Hallucinations often result from disturbances in the temporal
lobe (especially those which are auditory in nature). In addition, Mizrach’s paper postulates that
a problem in the corpus callosum might contribute to hallucinations. Insults to the parietal love
might also be another contributor.
Sapi is no stranger to us Filipinos, since prior to the arrival of Catholicism shamans
(babaylans) hold considerably high powers in the different barangays in our land, and sapi is a
belief that stood the test of time among others. In fact, these beliefs are so strong that they had
to be assimilated in the Catholic teachings in order for them to work. For instance, the numerous
anting-anting sold with Jesus’ name on them are countless in Mt. Banahaw and outside Quiapo
Church. Also, the fact that albularyos are still consulted in times of illnesses is a proof of this. In
addition, exorcism exists in the Catholic Church, and being a predominantly Catholic country,
we are inclined to believe in sapi. Therefore, it is very accessible in the Filipino mind to attribute
things to demonic or spirit possessions. In fact, experiences of possessions are viewed as a
normative part of Filipino culture (Gingrich, 2006). In Gingrich’s (2006) paper, while
acknowledging that most Filipinos interpret spirit possession as religious in nature, Bulatao
views it as a psychological phenomenon that is dissociative (1987, 1992). Furthermore, Bulatao
suggests that the treatment of choice is “psychological exorcism” which is exorcism that is done
as part of a religious rite but that actually works for psychological reasons).
At this point in time, I would like to say that possession is no easy thing to talk about for
not only it is an amalgamation of beliefs and processes but also its very existence is contested.
Indeed, further studies ranging from the empirical to cases studies must be made. But then
again, to be honest, rather than have continued debates on whether or not possessions exist, I
think it is rather useful to see the effects those “possession episodes” have. For instance, since
it involves an altered state of consciousness maybe studies on how to relax the mind might be
more useful. In summary, for now let us suspend judgment and look at things from different
areas of knowledge.
Asutilla, C. (2012). ‘mass hysteria’ reported among basak-pardo girls. Philippine Daily Inquirer.
Retrieved from http://newsinfo.inquirer.net/314529/mass-hysteria-reported-amongbasak-pardo-girls. Accessed March 24, 2014.
Gingrich, HJD. (2006). An examination of dissociative symptoms as they relate to indigenous
filipino concepts. Social Science Diliman, 3(1-2), 1-31. Retrieved from
file:///C:/Users/User/Downloads/An Examination of Dissociative Symptoms As They
Relate To Filipino Indigenous Concepts.pdf
Mangunay, K. (2013). School officials suspend classes over ‘evil spirits’. Philippine
Daily Inquirer. Retrieved from http://newsinfo.inquirer.net/434371/school-officialssuspend-classes-over-evil-spirits. Accessed March 24, 2014.
Mizrach, S. (n.d.). Neurophysiological and psychological approaches to spirit possession in
haiti. Retrieved from http://www2.fiu.edu/~mizrachs/spiritpos.html. Accessed March 24,2014
