HOLISTIC HEALTH THROUGH FAITH AND SPIRITUAL HEALING: A PHENOMENOLOGICAL STUDY OF MYSTICAL EXPERIENCES

McJohnson Canonigo

The study primarily aimed to describe the phenomena of the emergence of faith and spiritual healing practices in the society by investigating the influencing factors that motivated some patients to get treatment and cure from faith and spiritual healer, the methodology of the healer in treating various problems and afflictions, the mystical experiences of the participants during the healing process in reference to the marks of mystical experiences developed by William James in 1902, as well as the significant changes in the holistic stability of the patients after the healing process. Phenomenological-Descriptive design was utilized to describe the true meaning of the phenomena through the utilization of semi-structured interviews, collection of qualitative documents and qualitative observations. The participants comprised of 25 patients of the faith and spiritual healer commonly called as Mama Inday, who were chosen conveniently by the researcher which took place in General Santos City, Philippines. The results were interpreted through the use of Colaizzi's phenomenological method. The study revealed that there were significant influencing factors that motivated the patients to seek for efficacious remedy for various afflictions. The study showed the healer's broad methodology in treating various conditions of patients which encompassed beliefs, guides, and practices. Participants revealed mystical experiences during the process of faith and spiritual healing, and eventually gained holistic health after the healing process. The study primarily recommended that all aspects of one's well-being should be taken care of, and spirituality should also be incorporated in scholastic curricula as well as in the fields of psychology and medicine.

HOLISTIC HEALTH THROUGH FAITH AND SPIRITUAL HEALING: A PHENOMENOLOGICAL STUDY OF MYSTICAL EXPERIENCES Mc Johnson Canonigo Email Address: mcjohnqcanonigo@gmail.com Notre Dame of Dadiangas University - General Santos City, Philippines Abstract The study primarily aimed to describe the phenomena of the emergence of faith and spiritual healing practices in the society by investigating the influencing factors that motivated some patients to get treatment and cure from faith and spiritual healer, the methodology of the healer in treating various problems and afflictions, the mystical experiences of the participants during the healing process in reference to the marks of mystical experiences developed by William James in 1902, as well as the significant changes in the holistic stability of the patients after the healing process. Phenomenological-Descriptive design was utilized to describe the true meaning of the phenomena through the utilization of semi-structured interviews, collection of qualitative documents and qualitative observations. The participants comprised of 25 patients of the faith and spiritual healer commonly called as Mama Inday, who were chosen conveniently by the researcher which took place in General Santos City, Philippines. The results were interpreted through the use of Colaizzi’s phenomenological method. The study revealed that there were significant influencing factors that motivated the patients to seek for efficacious remedy for various afflictions. The study showed the healer’s broad methodology in treating various conditions of patients which encompassed beliefs, guides, and practices. Participants revealed mystical experiences during the process of faith and spiritual healing, and eventually gained holistic health after the healing process. The study primarily recommended that all aspects of one’s well-being should be taken care of, and spirituality should also be incorporated in scholastic curricula as well as in the fields of psychology and medicine. Keywords: Holistic Health, Faith and Spiritual Healing, Mystical Experience Introduction People are undeniably aspiring to achieve optimal well-being, which is generally described as a condition free from illnesses and other disorders, and be able to enjoy health and active body, mind, and spirit. Health refers to the holistic stability of an individual to function mentally, emotionally, physically, and spiritually [The Australian Institute of Parapsychological Research Incorporated (AIPRI) (2016)]. This concept somehow resembles the common principle of Gestalt psychotherapy pioneered by Fritz Perls in 1950’s, who proposed that something is composed of integrated parts. The Regents of the University of California (2014), posited that physical, mental, emotional and spiritual are integral facets of human beings that are interdependent which constitute one’s state of well-being. Thorp (n.d.) agreed that each facet is part of the whole, as emotions affect the physical body, as thoughts and beliefs regulate emotions, and as energy level affects mind and thoughts. Meanwhile, the incremental evolution of modern biomedical approaches has become widely recognized as undeniable breakthrough. In spite of the present-day advancements, some fields of studies supposed that conventional medical approaches are directive, yet restricted towards dealing with one’s holistic health. AIPRI (2016) believed that modern medicine deals with patients to predict the severity of symptoms of illnesses and treats diseases only after it was found evident through laboratory operations and drug prescriptions if necessary. On the other hand, products of technology such as medical equipment, facilities, and drugs are undeniably expensive especially to the majority of the marginalized group of people. Thus, some people would resort to get treatment from traditional healing practices that provide immediate and free access to treatment (Aderibigbe, Omotoye, & Akande, 2016). Traditional folk healing methods, such as faith and spiritual healing, are the common practices shared by groups of individuals in every culture. Popoola (2015) stated that since the beginning of civilization, leaders in every culture commonly searched natural folk ways to heal the unhealthy conditions of their members in the community. Moreover, according to LifeZette (2016), numerous scientific researches have revealed that there is a strong connection between faith and healing, in such a way that those who believe in Supreme Being can recover easily and get well quickly from certain ailments. These faithful individuals may have experienced miraculous healing especially when their other options fail. Pojman and Rea (2012) expressed that miraculous events such as encounters with the supernatural are believed to have evidential significance in every religion. These reported experiences might appear like ordinary for believers, but it is imperative to consider significant evidences to support mystical considerations. Mystical experience is generally defined as an experience felt or experienced beyond one’s ordinary consciousness. William James in 1902, clearly defines mystical experience as something that can be considered as profound and deepest kind of religious experience, which transcends ordinary and sensory experience. In the Philippines, people are generally enticed and curious about faith and spiritual healers, as well as mysterious spiritual forces. Catholic Bishops’ Conference of the Philippines (CBCP) (2008) postulated that the phenomenon is generally rooted in Filipino culture and religious beliefs in spirits and supernatural entities. According to Licauco (2008), most of the so-called faith healers, psychic surgeons, or spiritual healers of the Philippines claimed that they are directed by their spirit guides such as the saints and spirits of deceased people. The report of Leduna (2015) in Brigada News General Santos documented a great number of people sincerely asking for miracles to cure illnesses in Santo Niño Parish, Barangay Bula, General Santos City as the prominent healing priest Father Suarez visited the parish to perform spiritual healing. The priest, on his interview believed that illness, in any form, is a divine way to strengthen the relationship of an individual to the Supreme Being, through performing sincere prayers and worships, finding the deeper meaning of life, and to be able to have an access to holistic health. The study was primarily intended to describe the phenomena of the emergence and relevance of faith and spiritual healing practices towards restoring one’s holistic health despite the emergence of the evolutionary advancements of science and medicine in the modern era. Thus, it was conducted to probe the influencing factors that motivated some patients to get treatment and cure from faith and spiritual healer. It also aimed to delineate the methodology of the healer on how to treat varying conditions of the patients, as well as to describe the mystical experiences of the patients during the healing process. Moreover, the research aimed to probe the significant changes in the holistic stability of the patients who had undergone the healing process. Statement of the Problem The present study aimed to describe the phenomena of spiritual healing and faith healing to one’s holistic health through studying and interpreting the mystical experiences of individuals who have gone through and participated in the faith and spiritual healing method. Specifically, it aimed to answer the following questions: 1. What were the influencing factors that motivated the patients to get treatment and cure from the faith and spiritual healer? 2. What was the methodology of the faith and spiritual healer in treating various problems and afflictions? 3. What were the mystical experiences of the patients during the process of faith and spiritual healing? 4. What were the significant changes they had experienced in their holistic stability after undergoing the faith and spiritual healing methods? Scope and Delimitation of the Study The purpose of the study was to explain the significance of faith and spiritual healing to one’s well-being despite the presence of the modern medicine. The study was a qualitative phenomenological research which involved exploring the phenomena of spiritual and faith healing through describing and interpreting the mystical experiences of individuals who had gone through and participated in the alternative healing approach. The study was limited to 25 participants who often seek faith and spiritual healers for the cure of mild to serious sickness, including physical, emotional, mental, and spiritual ailments. It involved conducting interviews or direct interactions with the patients of faith or spiritual healers utilizing structured and valid guide questions, as well as using observation protocols, and qualitative documents for the accuracy of the research findings. It also involved investigating the possible influencing elements that motivated them to seek for treatment beyond the conventional methods of treatment such as their religious and cultural background, socioeconomic status, and probing their perception towards faith or spiritual healing as an alternative to biomedical approach, and the faith and spiritual healing methodology of the traditional healers such as their guides, beliefs and practices. The researcher purposely limited the locale to General Santos City where the primary faith and spiritual healer of the study frequently resides. The healer was also invited to be part of the study to help explain the phenomena. Supernatural or metaphysical phenomena other than faith and spiritual healing were beyond the scope of the present study. Theoretical Framework Theories were essential to serve as guides in interpreting the existence of the phenomena in order to discover new generalizations. The study presented significant theories that were found useful to provide broad psychological and scientific explanations for the behavior and attitudes of the patients who often believe in the efficacy of faith and spiritual healing methods towards achieving holistic health. Some of the people might have thought that conventional biomedical treatment has limits either due to its expensiveness or ineffectiveness, hence faith or spiritual healing seems to be the only effective remedy left (Jude, 2016). The intrinsic desire of the people to seek efficacious holistic treatment for certain unhealthy conditions might represent the concept derived from humanistic psychological theories of some of the prominent psychologists such as Carl Rogers and Abraham Maslow. Humanistic theories adopt a holistic approach to human existence in such way of viewing a whole person as someone composed of integrated aspects such as physical, emotional, mental and spiritual facets (Zulueta & Distajo, 2011). It greatly acknowledges the essence of acceptance and spiritual realities which typically include intense enigmatic feelings that correspond to transpersonal or mystical experience. Rogers developed the Self Theory which accentuates the concept that human beings continually aim to fulfill optimal well-being. One of its emphasis is the personal drive or inner tendency to strive towards ultimate chances and possibilities of improving one’s holistic stability. This concept is closely related to the Self-Actualization Theory of Maslow, which emphasizes on one’s inherent motivation to satisfy a number of intrinsic needs from basic biological requirements to the need of self-actualization. This theory highlights individual’s inherent desire towards self-actualization or the highest spiritual need which depicts ultimate fulfillment that represents full humanness (Fernando, n.d.). Faith and spiritual healing are found significant in the history of religions and popular cults wherein numerous miracle healing accounts were observed and claimed (Werblowsky, n.d.). Besides, a great number of people worldwide claimed the emergence of such miracles and have experienced enigmatic events or mystical phenomena, which resembles the miracles found in the sacred scriptures of some religions (Keener, 2011). These notions strongly suggests that individuals can be highly influenced by external elements such as cultural beliefs, religious practices in the social environment in which they live, as well as other internal influences. This idea is closely related to Albert Bandura’s Social Cognitive Theory which postulates that people tend to acquire and maintain behavior by observing other people’s successful demonstration of behavior. Thus, people are more likely motivated to undertake the same practices that seem to exhibit effective and rewarding results as observed in the social context. Eventually, a strong drive may often bring about positive results and significant changes in one’s self (LaMorte, 2016). The phenomenon of restoring patient’s condition through traditional alternative treatment such as faith and spiritual healing can also be associated with the notion of hypnosis wherein faithful patients become highly responsive to deliberate suggestions of the healer (Popoola, 2015). It is believed by many modern conventional psychologists and scientists that deliberate suggestions can positively influence how people think and respond to treatments toward improving their conditions, which corresponds to the general concept of the placebo effect. In The Sage Encyclopedia of Theory in Psychology, Miller (2016) mentioned the Response Expectancy Theory of Irving Kirsch, which proposed that positive effects of deliberate suggestions are determined based on response expectancy or on having strong belief in someone or something that would eventually result to significant health changes. It refers to an automatic response that actively influences the ways on how specific outcomes are expected to occur, in which thoughts and behaviors will consequently help to bring real and complete outcome [Association for Psychological Sciences (APS), n.d.]. There were some relevant theories of hypnosis presented by Whalley (n.d.) in one of his articles. One of the which was Ernest Hilgard’s Neodissociation Theory which proposes a general idea that hypnotic process produces dissociative mechanism within high level control systems. This means that patients might have experienced altered state of consciousness during the process which would cause them to be more responsive to the healer’s suggestion. Likewise, the Neurophysiological Theory which was proposed by John Gruzelier, provides behavioral and neurophysiological evidences that explicate the underlying patterns of changes in brain activity during the hypnotic state. The theory emphasizes that such changes are found significant in brain regions that are responsible for one’s attentional control system which would eventually render the patient to be on a trance-like state and becoming more responsive to suggestions. Conceptual Framework The variables of the study were the influencing factors that motivated the patients to get treatment and cure from the faith and spiritual healer, the methodology of the healer in treating various problems and afflictions, the mystical experiences of the patients during the healing process in reference to the four marks of mystical experiences developed by William James in 1902 such as ineffability, Noetic quality, transiency, and passivity (as cited in Pojman and Rea, 2012), and the significant changes in the holistic stability of the patients after undergoing the healing process. These significant variables were connected to the primary aim of the study that was to provide significant description about holistic health through faith and spiritual healing based from the views and experiences of the patients. Furthermore, the study was a phenomenological research which involved conducting interviews or direct interactions with the patients of the faith and spiritual healer utilizing semi-structured and valid guide questions, collecting qualitative documents, and observations. Faith Healing versus Spiritual Healing Faith and spiritual healing are among the common traditional and alternative methods and remedies for the relief of certain unhealthy conditions. The two methods are sometimes conceptually described with having the same connotation. Sometimes the two terms are confusing and often used interchangeably. However, faith healing and spiritual healing have different denotations. Faith Healing. According to Merriam-Webster’s Online Dictionary, faith healing is a method of healing in a way of treating diseases or illnesses using prayer and exercising religious faith in God. In the Encyclopædia Britannica, Incorporated, Faith Healing (n.d.) deals divine power to cure mental or physical disabilities, either with conventional medical care or in place of it. Prayer intercedes primarily to obtain a desired cure. Faith may exist in a sacred avenue, where pilgrims have to resort to ask miracles. On the other hand, AIPRI (2016) categorically discussed that faith healing requires strong amount of belief by both patient and therapist that the former will get better. Spiritual Healing. AIPRI (2016) defined spiritual healing as a process in which there is a strong amount of divine intervention from a higher spiritual force. The healer, usually in a trance state, only acts as the medium that channels communications or interactions between the earthly and spirit worlds. In a clearer context, it refers to a system of beliefs concerned on the presumption that communication with the dead or spirits, if possible. Popoola (2015) elaborated the distinction of faith and spiritual healing. With this, she positioned that prayer is as an example of spiritual healing practice common to most religions. However, prayer is performed differently and purposefully across different religion, whereas different religion does not pray to the same God. The researcher believed that faith healing is a type of spiritual healing practice which can also be recognized as a natural alternative and complementary therapy towards holistic health. Faith and Spiritual Healing Practices Jude (2016) agreed that faith or spiritual healing is indeed one of the interesting topics in the field of psychotherapy and modern medicine. He also described that such exceptional phenomena are observed in Jewish and Christian traditions. There are prayers of faith found in sacred scriptures consisting methods for healing. As stated, it is necessary that church leaders must pray over the patient using the name of the Lord, and anoint the person with oil. Prayers must integrate strong and complete faith that the patient will get better. Some people would suggest that when the patients start to undergo faith healing, they must have complete faith and would try to avoid consulting to doctors of modern medicine. The healing practice of Catholics involves the sacrament of anointing of the sick. Some would go on a pilgrimage around shrines and sacred relics. Faith Healing (n.d.), as stated in the Encyclopædia Britannica, Incorporated, had been widely practiced for a very long time. In ancient Greece and Egypt, several temples were established in honor of Asclepius, the god of medicine. Festivals in his honor were often celebrated even in Ancyra in Asia Minor and Agrigentum in Sicily. In 293 B.C. religious groups and devotees flourished in Rome to alleviate plague. In Christianity, faith healing deals with the belief of divine interventions which rooted from the miraculous cures through Jesus Christ, accounted in their sacred scriptures. The belief is also associated with healings from the miracles of saints. In 19th and 20th centuries, pilgrims were motivated to resort to faith healing for treatment of certain symptoms. Several people were accounted with healing gifts in many Christian denominations such as Methodist theologian Leslie Weatherhead, Harry Edwards of England, Elsie Salmon of South Africa, Methodist evangelist Oral Roberts, and the American clairvoyant Edgar Cayce, among others. On the other hand, Phineas P. Quimby and Mary Baker Eddy devised a different faith healing approach which is characterized by the metaphysical healing movement called New Thought. Furthermore, Mary Baker Eddy also founded a religion called Christian Science, which derives its teachings from the sacred scriptures that views illness as a material state, which can be treated by the supernatural power of the individual’s spiritual self. On the other hand, an international spiritual organization known as the Aetherius Society is active in giving spiritual service. They are dedicated to spreading and acting upon the teachings of extraterrestrial intelligence or teachings coming from outside the Earth. The Aetherius Society (2012a) revealed that their members meet on a regular basis and chant incantation as a form of prayer in a very dynamic way. The prayer is directed to a special piece of apparatus which stores spiritual energy for release in times of need, such as for healing, and asking for peace. The society also organizes regular pilgrimages to holy mountains where they unite and perform prayers to send out spiritual energy to the world. Their healing benefits are given free, however they still accept donations from their patients. The practices are not considered as faith healing as they rely on the spiritual energy rather than requiring faith from the patients. Though there are numerous reports regarding excellent results of their spiritual healing method, professional medical care are still acknowledged and sometimes suggested to complement with this type of treatment. Keener (2011) in his book entitled Miracles: the Credibility of the New Testament Accounts supported the above context that divine healing is common even in the ancient times. He also pointed that there were also accounts that patients frequently received healing through dreams in sacred places. The miracles in the early centuries can help people understand similar unusual events in early Christianity. In the Philippines, where a lot of miracle claims were accounted, Licauco (2008) in his book entitled Understanding the Psychic Powers of Man discussed the diversity of paranormal phenomena and certain mystical happenings. He stated that most of the so-called faith healers, psychic surgeons, or spiritual healers of the Philippines claimed that they are directed by their spirit guides, such as the saints, like San Martin de Porres and Mary Magdalene, the spirit of the hero - Jose Rizal, or Jesus Christ Himself. He also inferred that these healers are spiritual healers since they all claimed that they only act as mediums of their spirit guides who are the primary divine agents of healing. Religious and Cultural Beliefs A professor of Comparative Religion of Hebrew University, Jerusalem, Werblowsky (n.d.) stated that miracles, such as healing and divine interventions are found significant in the history of religions and popular cults. In Christian belief, the miracle happenings are part of the requirements for the canonization of saints. In Buddhist and Hindu belief, miraculous powers can be the result of practicing spiritual discipline and realization, which can be considered as natural visible expression of spiritual causes. Furthermore, Orthodox Jews, Christians, and Muslims strongly believe that miracles happen as recorded in their scriptures and numerous miracle accounts. Traditional folk healing methods, such as faith and spiritual healing, can be a practice shared by groups of individuals in every culture. As stated in a course material of Western Schools, Incorporated entitled Holistic and Complementary Therapies authored by Popoola (2015), leaders in every culture commonly searched natural folk ways to heal the unhealthy conditions of their members in the community, since the beginning of civilization. These ancient healing methods such as the acupuncture of China, the ayurveda of India, as well as the African faith and symbolic healing, have all something in common which is the use of plants and energy. However, amid the undeniable success of the innovations and new approaches of science, many of these ancient healing practices have been improved, adapted, and renamed for years. She also stated that, in the ancient practices, prophets and religious churches are classified as healers or shamans. The belief of traditional healing is rooted in ancient spiritual practices. In religious context, such as Islam, they promote health practices which most of them accept and follow. In Christian tradition, they strongly rely on the healing power of God through prayers and sacramental symbols for the protection against unfavorable circumstances. In 2015, a local news in General Santos, Philippines reported by Leduna of Brigada News, documented a great number of people sincerely asking for miracles to cure illnesses in Santo Niño Parish, Barangay Bula, General Santos City, as the prominent healing priest Father Suarez visited the parish to perform spiritual healing. Father Suarez was a Roman Catholic priest who has been active in the healing ministry under Mary Mother of the Poor Foundation for several years. The priest conducted healing mass in the church and a lot of believers testified the power of spiritual healing as their unhealthy conditions gradually depleted. On the other hand, faith and spiritual healing can possibly be experienced by individuals who have grown up with superstitious culture. According to Barber (2011), the chance is high to experience faith healing if an individual grew up in a superstitious country. Keener (2011) also postulated that there are hundreds of millions of people worldwide claimed and have witnessed miraculous events or mystical phenomena. These eyewitnesses claimed the emergence of miracles in some cultures, such as Christians who practice traditional methods of healing resembling the miracles found in the Christian Bible, such as curing blind and paralytic people which most Western intellectuals cannot easily accept and explain. He noted numerous miracle accounts as he had traveled from Africa, Asia, Latin America, as well in the Western countries for his research. He documented a lot of miracle claims in the Philippines, along with healing practices of Christian movement in India, Sri Lanka, Nepal, Indonesia, and even in the Korean Protestant movement. Moreover, Encyclopedia Britannica, Incorporated cited a particular culture called practical Hinduism, which recognizes and practices faith and spiritual healing. Practical Hinduism (n.d.) is a system of belief in the Hindu culture that divination or foretelling events by the aid of a supernatural power is highly recognized. The belief is primarily concerned with maintaining health through the help of possessed priest or priestess who communicates with a deity or supernatural being, by identifying the spirits of the departed who are constantly disturbing the patients with present symptoms of physical and mental diseases. These people believe that these spirits disturb individuals because they are not satisfied with the attention they have received from those who are living. The priest or priestess usually prescribes ritual actions during the healing process in order to send the bad spirit away. These healers sometimes prohibit the patients to seek conventional medicines. However, in most cases, they still perform the healing practice with complementary modern medicine or approaches. In one of the articles of Fox News U.S., Green (2010) mentioned about the philosophy of modern Christian healing which is rooted from the practices and traditions of the early Christians. The article cited significant statements of Linda Byrnes, an associate professor in the Department of Family Medicine at Boston University who postulated that faith or spiritual healing is part of any religious tradition that responds to any causes of physical and psychological suffering. Green also mentioned that Christian Science health care providers treat people holistically, such as prayer and physical care. Socioeconomic Challenges Some people would prefer to get treatment from traditional practices as they are facing socioeconomic challenges. Kohut (2017) documented that there are many people in Venezuela who still choose to consult and get treated by faith or spiritual healers, as the country is believed to face challenges of running good health care system which includes suffering from medicine shortages and debilitated public hospitals. On the other hand, Aderibigbe, Omotoye, and Akande (2016) cited that some Christian churches in Nigeria serve as places for several ill people who suffer from socio-economic challenges as the church provides easy, immediate, and free access to faith healing. As stated by Popoola (2015), folk healing practices such as faith and spiritual healing, holistic and preventive practice, herbalism, homeopathy, supernatural belief, imaginative healers, and symbolic healing rituals are among the major health care practices in Africa. This is because of poverty and lack of medical resources. However, these traditional healing practices are believed to treat all kinds of medical health problems. Additionally, Licauco (2011b) gathered and documented statements about the experiences of several people who had witnessed the miracles or scientifically unexplained acts done by some famous spiritual healers including Brother Jun Santos of Lopez, Quezon. Despite his popularity in the healing mission, the healer continued serving without asking payments, but rather accepting donations from them. He has perceptibly healed several well-known and wealthy Filipinos. Evidently the pharmaceutical companies are beneficial to the well-being of the society as they produce and sell cures for many illnesses or diseases. According to Shah (2010), despite the presence of government interventions, such as encouraging local pharmaceutical companies to produce affordable generic medicines that are beneficial to the poor society, it goes in contrary with the international institutions’ and multinational pharmaceutical corporations’ standards, that spend billions of dollars to produce patented medicines that are expected to generate profit. Thus, the benefits are constrained and restricted to reach the maximum potential of local pharmaceutical companies to help the majority of the poor people. Alternative to Modern Biomedical Approach Some people turn to traditional healing practices if they are not treated effectively by the modern medical methods. According to LifeZette (2016), scientific researchers have revealed that there is a connection between faith and healing, in such way that those who believe in Supreme Being can recover easily, and get well more quickly from certain ailments. These faithful individuals may have experienced miraculous healing especially when their other options fail. Jude (2016) in his article published in Borneo Post revealed his lived experience when he was discharged by the medical doctors and was suggested that he could only just manage to lessen the deteriorating condition of his knees, but it could be impossible to completely eradicate it. However, he just diverted his worst condition to a belief of the Christian doctrine of redemptive suffering. This belief is one way to accept and offer his unhealthy condition in union with the suffering of Jesus for the eternal salvation. He concluded that modern medical treatment has limits due to cost and ineffectiveness, and in some cases the only solution left is resorting to faith healing. The Aetherius Society (2012b) emphasized the common traditional belief that all conditions can be treated by spiritual healing but it varies to the receptiveness of the people to such treatment. However, since spiritual healing is generally defined as a process of healing based on spiritual energy, the organization postulated that it is still possible that skeptics or non-believers can still be treated by spiritual healing. The Aetherius Society believe that spiritual healing can either cure someone or not. However, they may instead help them to deal with unhealthy conditions they possess, to have positive outlook in life. They also expressed that it is quite uncommon for someone to report no improvement after seeking for spiritual healing. Moreover, many people have reported that they feel better, especially when their other options of treatment fail. Thus, the spiritual organization is very open to the possibility of miraculous cures and help people in different and unexpected ways. Parapsychology Perspective One of the primary interests in the field of parapsychology is the study of faith and spiritual healing. Parapsychology is defined by The Rhine (2017), as the scientific study of the ability of the mind to perform mysterious acts, such as the interactions between living organisms and the external environment which exist beyond the visible universe or the physical nature. The Rhine is an independent non-profit parapsychological research center formed by the psychologist J.B. Rhine who pioneered the foundation of Parapsychology Laboratory at Duke University, North Carolina, USA in 1935, which later became an independent research center in 1965. It studies human experiences which are beyond the sphere of physical science like supernatural phenomena or psychic phenomena. The phenomena generally fall into broad categories, such as the extrasensory perception (ESP) or the ability to acquire information without the benefit of the senses like telepathy, clairvoyance, and precognition, and the psychokinesis (PK) or the ability to move and alter animate or inanimate objects or interact with living systems using the mind without the use of physical means. Psychic phenomena are seen as merely superstitious by most of the intellectuals. However, a senior lecturer in psychology at Leeds Metropolitan University, United Kingdom, Taylor (2014) revealed that he personally accepts the possibility of psychic phenomena. He believed that there are certain forces and energies in the universe which are beyond one’s perception and understanding. According to Licauco (2011a), one of the enthusiasts of paranormal studies in the Philippines who authored several parapsychological works and researches, the approach of western science is limited to what is considered real by people’s physical external senses, as well as to certain things that can only be measured objectively by scientific instruments. Modern science is undeniably successful towards explaining certain phenomena, that scientists and intellectuals can provide empirical and objective explanations. However, there are certain things in the universe which they cannot explain and would remain unknown, such as the psychic experiences in faith and spiritual healing processes. He claimed that parapsychology is a science that deals with the studies of these unexplained phenomena which is not widely known in the Philippines. Mystical Phenomena In the 6th edition of Philosophy of Religion: An Anthology, Pojman and Rea (2012) expressed that enigmatic experiences such as encounters with the supernatural are believed to have evidential significance in every religion. Such experiences which had been depicted from the asserted mystical experiences of the prominent people such as Joan of Arc, Teresa of Avila and St. John of God, are seen to have strong value especially in some great religion in order to completely develop such religious belief. Alleged mystical experiences are common even in the modern times as numerous religious believers have reported enigmatic experiences such as feeling an overwhelming love and forgiveness of God or feeling at one with the cosmos. However, the authors positioned that as these reported experiences appear like ordinary for believers, it is imperative to consider significant evidences to support mystical considerations. Mystical experience is generally defined as an experience felt or experienced beyond one’s ordinary consciousness. Pojman and Rea also mentioned significant excerpts from one of the influential studies of a prominent philosopher and psychologist William James in 1902, The Varieties of Religious Experience. James clearly defines mystical experience as something that can be considered as profound and deepest kind of religious experience, which transcends ordinary and sensory experience. The four marks of mystical experiences that he proposed are actually still being referenced today, to validate or justify various enigmatic experiences as mystical. The first mark is ineffability which explains that individuals in mystical state are more likely experiencing distinctive astonishing emotional state that is personally difficult to define in words. It is something like experiencing a sense of wholeness and totality, and in which one feels as though one has been touched by some greater truth or power. The second mark is having Noetic quality. It is described as higher state of insight into deepest truth, knowledge, illumination, and awareness beyond the control of intellect. It is something like a sense of having encountered timelessness and ultimate reality. The third mark is transiency which explains that a mystical state lasts for only a short time. The fourth and last mark is passivity. This means that a mystical state is generally characterized as altered state of consciousness. It is a state accompanied by particular feeling of separation from bodily consciousness, similar to trance-like state or such phenomena as healing powers, visions, and voices that appear mysterious or extraordinary. Transpersonal Psychology According to Best Psychology Degrees (n.d.), transpersonal psychology is one of the subdisciplines of psychology that aims to study consciousness, mind-body connection, and spirituality. The concept of this field is found in the early works of the prominent psychologists, namely, William James, Carl Jung, and Abraham Maslow. This field also integrates religious perspectives to help people acknowledge the idea that they are spiritual beings in physical bodies. Unlike religion, it incorporates Western psychology to implicate spiritual beliefs into experiential scientific knowledge. On the other hand, transpersonal psychology is often related to parapsychology which also studies human experience beyond physical senses. However, while parapsychology is based primarily on investigating psychic phenomena, including extrasensory perception (ESP), psychokinesis, apparitions, and clairvoyance, among others, transpersonal psychology is focused on the spiritual facet of a human person which encompasses self-actualization and fulfillment in life. Moreover, it involves integrating mindful techniques, hypnosis, and other spiritual practices in restoring one’s health. Tartakovsky (2016) posted an article citing The Textbook of Transpersonal Psychiatry and Psychology written by Ken Wilber. The book emphasizes the implications of transpersonal psychology which focuses mainly on the spiritual aspect of a human person and its effect upon behavior. It is a study which combines varieties of psychological approaches, along with with the Eastern and Western philosophy, including mysticism and religion. Career in Psychology (n.d.) proposes transpersonal therapy which emphasizes on restoring the health, primarily on a person’s spirit. The concept of this type of therapy originates in a theory postulating that every individual consists of physical parts and intangible aspects beyond the physical senses or widely known as the spirit. The organization believes that the spiritual aspect is significant facet to completely achieve well-being. Theological Perspective A professor of New Testament at Asbury Theological Seminary, Keener (2011), challenged skeptical individuals against miracles and the possibility of supernatural causation of numerous healing claims as narrated in the Gospels in the Christian Bible, as well as numerous modern miracle accounts which he has collected for his research. He believed that natural and supernatural factors exist together at the same time, as such miracle accounts are rooted from eyewitnesses and evidences he has been recorded for years. Keener disagreed to the philosophical argument of Hume against the possibility of miracles, and hence psychical phenomena violated the natural law. Keener also stated the claims of an Oxford theologian Keith Ward who expressed that Hume’s arguments are inadequate and are limited only to those who are impressed by his philosophical views against the existence of miracles. Extraordinary phenomena such as curing blindness or even having someone rise from dead cannot escape from debates. Despite that, Keener perceived that such healing claims can be a disagreement for most open-minded people, what is more often disputed is about what can really be made of such phenomena. Neuroscience Perspective The field of neuroscience also provide several explications in connection to mind-body interactions, as it studies how the anatomical brain functions during enigmatic events found in mystical or psychical phenomena. In 2017 magazine issue Awake!, Watch Tower and Tract Society of Pennsylvania revealed the interview statements of a brain pathologist, professor Rajesh Kalaria who studied human brain for more than 40 years. The professor had been studying science for many years, but when he was asked about his faith in religion and God, he expressed that the Bible has been his guidebook since he became one of the members of a religion. He discovered that the Bible, though it is not a science book, implicitly deals scientific matters for it enhances the lives of those who practically use its teachings. In his statements, the teachings found in the sacred scriptures are implicated in some scientific studies as he attested the teleological explications of how astronomical the connections of each neuron found in the human brain. He indicated that the brain is indeed a fascinating organ which controls bodily functions, as well as the central part of memory, thought, and senses. In 2014, Spirituality, Health and Health Disparities Symposium were held at Harvard Medical School, as mentioned by Barlow (2015) in Harvard Medical School News official website. The goal of the event was to invite more researchers towards propagating extensive studies about the health effects of spirituality and religion, and to begin build bridges among biological sciences, social sciences, as well as theology and psychology toward understanding how spirituality may operate during physiological and psychological changes. AIPRI (2016) posited that another scientific study that provides strong basis for holistic health and placebo effects is Psychoneuroimmunology (PNI). It explores the interactions between the mind, the nervous system which includes the physical brain, and the immune system of the body. It provides explanation how positive emotions, how hypnosis relieves psychosomatic and physical symptoms, and how faith and spiritual healing promotes well-being. The scientific study explains that positive emotions potentially stimulate hormones, such as humor stimulates endorphins which produce natural pharmacological effects in the body or natural pain reliever. On the other hand, the immune system responds to foreign organisms and protects the body against infections through the production of antibodies. Moreover, certain diseases affect one’s body when immune reactions are restrained by the individual. Jude (2016) in his article, provided emphasis on psychoneuroimmunology (PNI), which is a combination of 3 systematic fields of study, namely, psychology, neurology, and immunology. PNI primarily studies how social and psychological factors affect the functioning of the nervous and immune system. Jude clearly emphasized that psychoneuroimmunology was pioneered by Robert Ader who coined the term in 1975 to describe the significant relationships among the nervous, endocrine, and immune systems, ancient mystics, philosphers, and traditional healers, towards careful understanding about the effects of mental state on physical health and vice versa. Many scholars were interested to study about PNI, including theologians and physicians who were gathered together at Duke University in 1999 to review the effects of stress on the immune system, and to unveil how this field could possibly give the people information about the religion-faith relationship. For several years, the study had become one of the interests of scientific investigators. In fact, numerous studies were reported that there is a strong connection between religion and mental health. Thus, religious involvement could affect physical health through neurological and immunological mechanisms of the body. In the article by Blumberg (2014), he mentioned a pioneer in the field of neurotheology named Dr. Andrew Newberg. Neurotheology is a study of religious and spiritual experience, by means of monitoring and scanning the brains of people during spiritual practice. Since 1990’s, he had scanned around 150 brains, including Buddhists, Pentecostals speaking in tongues, Brazilian mediums practicing clairvoyance and psychography, nuns, and atheists. He found out that during spiritual practice involving concentration on something, such as prayer or mantra-based meditation, the frontal lobes are activating. The frontal lobe of the brain is responsible for directing attention, modulating behavior and expressing language. On the other hand, he found out that when people surrender their will as they function as mediums or speak in tongues, brain activity decreases in the frontal lobes and increases in the thalamus. Thalamus is a tiny structure in the brain which regulates the flow of incoming sensory information to some parts of the brain. It means that during the practice of mediumship and speaking in tongues, the speech is generated in some places of the brain other than the normal speech centers in the frontal lobes. He believed that meditation practice lowers depression, anxiety, and stress, as it can improve memory and concentration. Psychology Perspective Hypnosis. Traditional methods of healing such as faith and spiritual healing are somehow similar to the hypnosis technique which is useful in the context of medical and psychological treatment. Hypnosis is a condition, which according to Popoola (2015), the subject is put in a trancelike state wherein the subject becomes highly responsive to suggestions. She agreed that hypnosis can be used for the treatment of mental and physical diseases which is administered by a trained hypnotist through hypnotherapy. A certified hypnotherapist and psychologist, Ryder (2010), claimed that hypnosis can be a very successful method to heal the mind, body, and spiritual aspects of man. He believed that one’s body has the ability to heal itself. The process generally involves leading the subconscious mind to focus on a particular system of the body, then suggesting the symptoms will vanish. The process can be complicated. However, it can be improved utilizing hypnotic technique with the help of professional hypnotherapist. Placebo Effect is widely recognized psychological explanation in the field of modern science that analyzes the improvement of unhealthy condition through faith and spiritual healing processes. AIPRI (2016) believed that placebo effects are closely similar to faith healing and can be considered as whole-body healing. A placebo is known as a substance made to appear imperceptible from an authentic drug that is most commonly used in the testing of new drugs to provide an evaluation by comparison. Placebo (n.d.), according to Merriam-Webster’s Online Dictionary, is a bogus medicine or procedure prescribed with suggestion that could cure a particular symptom, but has no actual effect on patients. In 2011, a prolific cross-national researcher and professor of psychology at Bemidji State University and Bermingham Southern College, Barber (2011) wrote in the web site of Psychology Today that in a scientific standpoint, faith and spiritual healing remains unexplained, inscrutable and should not work. However, according to him, a widely acclaimed psychological interpretation known as the placebo effect is somehow similar to the process of faith and spiritual healing which is usually viewed more of a belief in psychical phenomena. In the book entitled Miracle Cures: Saints, Pilgrimage, and the Healing Powers of Beliefs authored by Scott (2010), numerous placebo studies have indicated that placebo effect resembles healing process through faith in saints or deities. The author also revealed that placebo studies are directed to unveil how beliefs in faith and spiritual healing could affect the human body promoting health and relief of unhealthy symptoms. Holistic Medicine An acupuncturist and faculty supervisor, Wang (2017) posted an article in the website of Acupuncture and Massage College in Miami, Florida, delineating the concept of holistic health. According to him, a human person is composed of physical, mental, emotional, and spiritual facets. He also mentioned Jan Christiaan Smuts who originally created the term holism in 1926 which depicts that every living organism is greater than and different from the sum of their parts. The term is commonly used in holistic medicine which suggests lifestyle changes, involving natural remedies, along with improving one’s capability to heal himself. Patients of holistic medicine are usually encouraged to take care of the whole body, including the mind and spirit. Popoola (2015) accepted the context that faith and spiritual healing resemble holistic treatment that emphasizes the interconnection between the mind, spirit, and body. She firmly believed that in alternative and complementary therapy, holism and healing are the terms commonly used, since healing is the process in which the mind, body and the spirit become whole. She stated that holism is the common belief of caring the whole person which operates biomedical approach that focuses on the objective and mechanistic curing, and the holistic approach that is dynamic and focuses on healing based on healthy interaction or the philosophy of care. A clinical master herbalist and certified nutritionist, Yance (2013), who developed the Eclectic Triphasic Medical System (ETMS), believed that cure is divided into two categories. These are natural cures that can be objectively proven and the supernatural cure that can neither be subjectively proven nor disproven. He emphasized that those who only accept conventional drug therapies, such as chemotherapy as a substantiated medicine is not only narrow-minded, yet also driven by ego and financial gain. On the other hand, Yance’s ETMS model is one of a kind, in a way that it is composed both of natural proven cures together with supernatural unproven cures, which are integrated with the best of traditional, holistic, and conventional medicines, as also supported by modern science. For him, ETMS demands acknowledging that people can proactively create, respond, influence, and heal themselves, as human’s cells, organs, networks, and systems are essentially not only dynamic, but also interconnected and interrelated. Moreover, he holds a strong opinion that with the support of a healthy foundation, human system all contains the inherent knowledge and capability to heal and nurture an individual, as ETMS focuses places on the whole body system rather than just on the disease alone. He also believes that a skilled ETMS practitioner who is knowledgeable on interweaving the medicines and the approach, can not only significantly improve or extend a chronic patient’s life, but also contributes to reducing health-care costs, as the latter focuses on dedication to loving unselfishly, with compassion, humility, as well as, faith. For him, this is the true work of an effective healer, and it is through ETMS that encourages true healing. Furthermore, he strongly believes that faith is the foundation of all healing - that what reality speaks of is, when people place themselves in the hands of conventional modern medicine, they are essentially placing their faith in medical interventions. Faith and spiritual healing methods towards promoting holistic health are among the phenomena that conventional scientists claimed as subjective feeling of well-being, as stated by Hall (2010) in one of the science-based medical articles. She is a medical doctor and retired family physician, who supported the idea that faith or spiritual healing is based on a belief and is only about as far as determining what people can get from science-based medicine. She believed that faith healing can possibly ease patient’s suffering. However, they still need to integrate conventional medical treatment along with traditional healing practices. Facets of Human Person and Holistic Health According to one of the general principles of Gestalt psychotherapy, the whole is greater than the sum of its parts. In 1950’s, Fritz Perls, the pioneer of Gestalt psychotherapy assumed that organisms respond holistically to life events - that the connection between the mind and the body is inseparable, and that something is made of integrated parts. In relation to this theory, the Australian Institute of Parapsychological Research Incorporated (AIPRI) (2016) stated that health is a state of balance. The organization further explained that holistic health refers as a condition in which one is able to function mentally, emotionally, physically, and spiritually. In the article of Thorp (n.d.), a master educator at the Chopra Center for Well-Being, it was underscored that health is influenced and dependent on the four elements of man, namely, the spiritual, mental, emotional, and the physical bodies. These elements are interdependent, as emotions affect the physical body, as thoughts and beliefs regulate emotions, and as energy level affects mind and thoughts. It was recognized in the field of health psychology as well as in the integrative medicine that body, mind, and spirit are interconnected, and each facet is part of the whole. Furthermore, according to the Regents of the University of California (2014), physical, mental and spiritual aspects are integral parts that are interdependent which constitute one’s state of well-being. The organization stated 7 significant dimensions in one’s whole being which include social, emotional, spiritual, environmental, occupational, intellectual, and physical wellness. These dimensions are innate abilities of a human being that must be developed and taken care of, in order to maintain one’s quality of life. Research Design This study utilized qualitative research approach which basically involved emerging questions and procedures, data analysis inductively building from particulars to general themes, and making interpretations of the meaning of the gathered data (Creswell, 2014). Phenomenological design was used in understanding and analyzing the meaning of the phenomena primarily from their significant statements and as observed from their behaviors during the faith or spiritual healing activities. The research occurred in natural setting where participant’s behavior and events typically occurred. The emergence of data that was collected in this study appeared in descriptive form, wherein data were reported in words that primarily transcribed from participants’ views and opinions, as well as from the field notes taken from the researcher’s observation of the phenomena, and from the collection of qualitative documents. The researcher incorporated validity and reliability strategies in order to ensure the accuracy of the findings. To ensure the validity of the data, the researcher utilized triangulation of data through collecting multiple sources from interview, observations, and document analysis. All sections of this research were subjected to careful and critical examination by experts who were experienced in qualitative research methods. This process had provided objective assessment of the research throughout the process and ensured the reliability of the data collection and analysis procedure. The researcher employed general analysis steps proposed by Colaizzi for data analysis. This method generally involved transcribing all the subjects’ descriptions, extracting significant statements, creating formulated meanings, aggregating formulated meanings into themes, developing an exhaustive descriptions, identifying the fundamental structure of the phenomenon, and returning to participants for validation. Research Locale This study took place in General Santos City, also known as Dadiangas. It lies in the southernmost part of the Philippines along with the provinces that constitute SOCCSKSARGEN such as the provinces of South Cotabato and Cotabato Province, Sultan Kudarat, and Sarangani Province. It is geographically located in the South Cotabato Province but administered independent of it. Cebuano is widely spoken dialect in the city, but there are also Ilonggo settlers coming from nearby provinces such as Sultan Kudarat, North Cotabato and Maguindanao. The dominant religion is Roman Catholic, comprising about 80 percent of the population. Other Protestant Christians constitute about 8 percent of the population, while non-Christian religions make up about 12 percent of the population [Department of Health Regional Office XII (DOH - RO XII), n.d.]. It is a highly urbanized city that is composed of 26 barangays, with an estimated number of inhabitants of 594,000 as per census data of 2015 [Philippine Statistics Authority (PSA), 2016]. Moreover, it is in this place where the primary so-called faith healer and spiritual healer of the study resides. Although the patients of this traditional healer come from different parts of the country, the researcher purposely limits the locale to General Santos City. This would allow the researcher to easily and conveniently gather data from qualitative interviews, documents, and observations. Participants Specifically, as the study employed phenomenological research design, the participants were chosen conveniently by the researcher for qualitative interviews, documents, and observations to describe their lived experiences. The employment of convenient sampling method basically involved purposefully selecting participants who reside in the research locale. The sampling process allowed the researcher to easily gather information without incurring extensive cost and time. In determining sample sizes for qualitative research, Creswell recommended five to 25 participants for phenomenological studies (Mason, 2010; Statistics Solutions, n.d.). The study utilized the idea of saturation in order to completely fill rich data from different experiences of participants. The idea denotes that utilizing greater sampling size than usual would help saturate the themes of the study by gathering more relevant and significant insights from diverse participants (Charmaz, as cited in Creswell, 2014, p.239). The study was limited to 25 participants who often seek faith and spiritual healers for the cure of certain illnesses. These participants were the patients of the so-called faith and spiritual healer who prefers to be called Mama Inday. She has been practicing faith and spiritual healing for about 4 decades, and claims as a medium of the Supreme Being, saints, and deceased individuals whose souls ought to communicate and help for restoring the health of the patients. The healer also claims to have strange abilities to receive messages from the souls of the dead people, to predict future events and illnesses of the people, as well as to perceive matters beyond the range of ordinary perception, among others. Numerous patients regularly claimed that they were healed from mild to serious illnesses, including physical, emotional, mental, and spiritual afflictions. Some of these patients have allegedly reported mystical experiences during the enigmatic healing process. Measures The study utilized the constructivist worldview that focuses on asking relevant questions about the phenomena. Through this, the participants developed subjective meanings of their experiences. To carefully elicit views and opinions from them, the researcher conducted a semi-structured interview that involved face-to-face or direct interaction with the patients of faith healers or spiritual healers, utilizing guide questions, videotaping the interview, and transcribing the responses. The interview guide underwent validation by experts. Each question was checked by the validators whether it was in line with the statement of the problem (SOP). Revisions based on their comments or suggestions were applied. Qualitative observation was also used in the collection of data through observing the participants’ behaviors during their engagement in the healing activities utilizing field notes. Furthermore, qualitative documents were collected to help support the richness accuracy for future findings and generalizations. Procedures This study utilized triangulation method of data collection, in which the researcher had to gather data through interviewing participants, observing behavior, and examining documents. Face-to-face interviews were conducted using a validated semi-structured interview guide that generally included open-ended questions. The questions were intended to encourage the participants to talk freely and to tell stories using their own words. The interview data were recorded on videotape and were carefully transcribed. At the end of each interview, the researcher acknowledged the participants and reminded them about the need to discuss the findings to them in order to compare the researcher's descriptive results with their experiences. The researcher ensured that all data recorded on videotape should be entirely deleted or properly discarded after the completion of the final paper, in order to anticipate probable confidentiality issues on participants’ behalf. On the other hand, the researcher took field notes on the behavior and activities of participants at the research site. In these field notes, the researcher recorded in a semi-structured way by conducting an observation as an observer. The researcher also recorded information as it occurred, including the time, place, and the date of the setting where the observation took place. The field notes included descriptive notes which contained the description of accounts of particular events, and reflective notes which included the researcher’s personal thoughts in any forms. Qualitative documents included personal documents of the participants such as autobiographies, journals, and medical records, among others. Collection of qualitative documents along with other data collection protocols for interview and observation was personally informed in verbal and written forms by the researcher to the participants prior to the data gathering process to avoid ethical misconduct. Data Analysis The researcher basically reviewed all the gathered data from interviews, observation and qualitative documents, as well as transcribed and organized them into categories or themes. The study utilized the Colaizzi’s strategy for phenomenological data analysis (cited in Shosha, 2013). Each transcript was read several times to gain a sense of the whole content. This helped explore the phenomena as experienced by participants themselves. Significant statements and phrases were extracted from each transcript. These statements were written in separate sheets and coded based on their transcript, page, and line numbers. Meanings were formulated from the significant statements. Each underlying meaning was coded in one category as they reflect an exhaustive description. The formulated meanings were sorted into categories, clusters of themes, and themes. The researcher then compared the formulated meanings with the original meanings maintaining the consistency of descriptions. After having an agreement toward all formulated meanings, the process of grouping all formulated meanings into categories that reflect a unique structure of clusters of themes was initiated. All emergent themes were defined into an exhaustive description. A validation to this exhaustive description was confirmed with the research supervisors. Then, a reduction of findings was done in which redundant, misused or overestimated descriptions were eradicated from the overall structure. Finally, after further validations, the researcher returned the research findings to the participants and discussed the results with them. The participants were expected to show their satisfaction toward the results which entirely reflect their feelings and experiences. Ethical Considerations The research involved collecting raw data from the participants. So, providing ethical issues was imperative to protect rights of the participants, develop trust with them, and promote the integrity of the research, guard against misconduct and impropriety that might reflect on the institution’s professional standards (Creswell, 2014). Prior to conducting the study, the researcher sought for a university approval through submission of proposal for institutional review board. In beginning the study, the researcher properly disclosed the purpose of the study to the participants verbally and in writing so that they were clearly understood. During the collection of data, the researcher made sure that participants were informed of all data collection devices and activities, transcriptions and written interpretations, and reports were also made available to them. The informant’s rights, interests and wishes were considered first when choices were made regarding reporting the data. Moreover, the final decision regarding informant anonymity rested with the informant. Summary of Findings There were 473 significant statements and phrases extracted from 25 transcripts. Meanings were then formulated from the significant statements and phrases. The formulated meanings were categorized into clusters of themes. There were 30 theme clusters emerged which were grouped into four emergent themes. These emergent themes include (1) Influencing Factors that Motivated the Patients to Get Treatment and Cure from the Faith and Spiritual Healer, (2) Faith and Spiritual Healing Methodology, (3) Mystical Experiences of the Patients, and (4) Significant Changes in the Holistic Stability of the Patients. The first emergent theme encompasses the influencing factors that motivated the patients to get treatment and cure from the faith and spiritual healer for certain unhealthy conditions. Such factors include: (1) Social Influence, in which some of the patients were enticed by the stories of other people about the effectiveness of the healing methods employed by the faith and spiritual healer in treating various problems and afflictions; (2) Personal/Actual Experience which denotes that the patients had personally proven the effectiveness of the faith and spiritual healer; (3) Socioeconomic Challenges, in which some patients had experienced financial challenges of not having enough money to pay for medical expenses; (4) Cultural and Traditional Beliefs which indicates that most of the patients grew up in a culture of consulting traditional healers for certain ailments; (5) Religious Belief, in which the patients had similar religious beliefs with the faith and spiritual healer; (6) Belief in Mystical Phenomena which implies that the patients believed in mystical events or supernatural phenomena that science could hardly explain; (7) Belief in Extraordinary Gifts which indicates that patients believed that there are people who are bestowed with extraordinary abilities such as spiritual healing and clairvoyance; (8) Fear of Undergoing Medical Procedures, in which some patients had fear of undergoing medical procedures; (9) Hopelessness in the Effectiveness of the Conventional Medicine, in which some of the patients perceived that the medical doctors they had consulted with were ineffective in providing cure for their ailments; and (10) Strong Desire for Optimal Well-Being which indicates that patients had hopes that the faith and spiritual healing methods could help supplement their need for wellness. The second emergent theme encompasses the faith and spiritual healing methodology as experienced by the patients. This theme involves three sub-themes including (1) Beliefs, (2) Guides, and (3) Practices of the healer. Under the first sub-theme, it includes the systems of beliefs of the faith and spiritual healer. Such beliefs include: (1) Planeta or Predestination which refers to a particular day or time that is destined to a person’s life wherein an untoward turn of events shall happen; (2) Causes of Problems and Afflictions which encompass dautang dungans, enchanted elements, sins, and troubling souls; (3) Religious Beliefs and Traditions of the Faith and Spiritual Healer which include worshipping to the One and only Supreme Being, believing that the Church of the Supreme Being comprises the living, the souls in purgatory, as well as the saints and angels in Heaven, and celebrating traditional patronal feasts which were found similar to the religious practices of one of the major religions; and (4) Faith and Spiritual Healer’s Abilities such as the ability to predict future events and perceive things beyond the range of ordinary perception including matters that have caused problems or illnesses, the ability to perform subay or the capability to trace and communicate with the souls of the deceased, and the capability to perform spiritual operations. The second sub-theme encompasses the spirit guide of the faith and spiritual healer. It was believed that the abilities of the faith and spiritual healer relies on the mandates of the Supreme Being. The faith and spiritual healer strongly claimed that her rituals and practices are directly mandated by Jesus Christ Who conceived in her body, soul, and spirit. Believers believed that the Supreme Being constantly mandates the faith and spiritual healer as the latter teaches things that are line with virtues and goodness. The third sub-theme involves the practices of the faith and spiritual healer. Such practices include: (1) Foretelling which allows the healer to predict whether the patient has reached his or her planeta and predict future events, as well as to extraordinarily perceive the causes of the present problem, either physical or spiritual causes such as dautang dungans or the haunted souls of the deceased relatives; (2) Subay, which is derived from the faith and spiritual healer’s extraordinary ability to trace and communicate with the unsaved souls of the deceased; (3) Novena and Offerings which were believed to be the significant ways to help the troubling souls attain salvation, for the latter to also be able to help strengthen the patient’s spiritual aspect; (4) Spiritual Operations which basically involves laying of hands onto the afflicted part of a patient’s body, as well as anointing the patient with oil; (5) Herbal Prescriptions, in which the healer primarily suggests and recommends patients to use herbal and traditional alternative medicines as antiseptics for wound infections, dressings for skin and joint inflammations, and natural remedy for various intestinal afflictions; and (6) Spiritual Advising which was found significant in helping the believers to oust dautang dungans and other evil entities out from one’s mind, as well as in guiding the believers to stray away from sinful acts that would eventually bring misfortunes, problems and afflictions. The third emergent theme encompasses the mystical experiences of the patients during the process of faith and spiritual healing in reference to the marks of mystical experiences developed by William James in 1902 (as cited by Pojman & Rea, 2012). Such mystical experiences include: (1) Ineffability, in which patients had experienced strange emotional state that could not be adequately put into words; (2) Noetic Quality, in which they experienced a strange state of gaining deep insights of truth about something that was immeasurable by ordinary comprehension; (3) Transiency, in which they experienced a temporary state of feeling wherein the latter felt as if they were outside the normal perception of time and space; and (4) Passivity, in which they felt strange powerful force moving inside their bodies during the process of spiritual operations, as well as the feeling of receptiveness which seemed like they had surrendered everything to the Superior Being by allowing themselves to feel the enigmatic experience. The fourth emergent theme encompasses the significant changes in the holistic stability of the patients who had undergone the faith and spiritual healing method of the healer. Such significant changes were observed in the patients’: (1) Physical Aspect, in which they experienced gradual recovery from persistent physical symptoms of certain mild to severe bodily ailments; (2) Mental Aspect, in which they recovered from certain cognitive features of anxieties and worries; (3) Emotional Aspect, in which some patients had eventually recovered from extreme feelings of sadness and weariness; (4) Spiritual Aspect, in which patients eventually gained positive outlook in their lives; and (5) Livelihood, in which most of the patients had received more blessings and learned to manage their finances effectively through the guidance of the healer. Moreover, the faith and spiritual healer had also helped the patients to strengthen their spirituality and taught them about the significance of heartfelt and meaningful prayer. The patients reported that their faith and trust in the Supreme Being became stronger through the teachings of the faith and spiritual healer. Finally, the patients learned significant values from the healer especially the virtues of humility and forgiveness. Conclusions Based on the results of the study, significant conclusions were drawn. Findings showed that there were significant influencing factors that motivated the patients to get treatment and cure from the faith and spiritual healer for certain afflictions despite the emergence of the evolutionary advancements of science and medicine in the modern era. It is also concluded that such influencing factors involved a combination of internal and external forces that drives some patients to seek for efficacious remedy to get well from various afflictions. In line with this, patients are more likely to be motivated to undertake the healing process if they hear a lot of enticing testimonies from others regarding the effectiveness of the healer’s method in treating various afflictions. Personal observations and experiences about the success and effectiveness of the healing method also enticed the patients to fully undertake the healing process. Religious and cultural/traditional beliefs also exhibited direct influence on people, as they already have prior knowledge about the emergence of faith and spiritual healing practices in the society. Patients who believe in mystical things/events and extraordinary abilities are also more likely motivated to seek enigmatic healing method, as they strongly believe that there are certain things in the universe that modern science could not provide specific explanations. Fear of undergoing modern medical procedures also creates motivation for some patients to find bearable treatment. On the other hand, financial challenges also influence some to turn to traditional and alternative practices such as faith and spiritual healing, as some people perceive that conventional medical methods are expensive ways to get effective treatment. Moreover, people who have experienced ineffectiveness of some modern medical practices in the past, are more likely motivated to turn to faith and spiritual healing methods as their last resort. Finally, one of the most significant factors that motivates majority of the patients to seek for efficacious treatment is the intrinsic drive to attain holistic health. Findings of the research also showed that the faith and spiritual healer has broad methodology of treating various conditions of patients. In light of the findings, the healing methodology encompasses complex systems of beliefs, guides, and practices of the healer. The healer also put emphasis on describing the significant causes of problems and illnesses of the people which include dautang dungans or evil spirits which are hidden inside one’s self that unconsciously operate one’s mind to do untoward acts, enchanted elements which possess spiritual ability to also dictate one’s mind, sins committed by human beings, and the unsolved problems and issues of the troubling souls of the deceased which are passed onto the living relatives creating a chain of afflictions from generation to generations. In addition, findings showed that the believers and the faith and spiritual healer frequently claimed that the latter had generated such beliefs with respect to the direct mandates of the Supreme Being. The faith and spiritual healer affirmed that she possesses extraordinary abilities such as clairvoyance or the the ability to predict future events, to perceive things beyond the range of ordinary perception including matters that have caused problems or illnesses, and to trace and communicate with the souls of the deceased. These extraordinary abilities were allegedly bestowed by her spirit guide who is Jesus Christ whom she regarded as the Supreme Being. The healer also generated systems of practices. Some of the healer’s prayer rituals, religious and healing practices, among others, were found similar with the religious faith and practices of some major religions. However, these practices were primarily derived from the beliefs and extraordinary abilities of the healer to help people resolve their problems, cure certain afflictions and attain holistic health. Moreover, patients had reported mystical experiences during the process of faith and spiritual healing, as well as during the moment they experienced miracles. These patients had personally experienced the state of ineffability, Noetic quality, transiency and passivity in reference to the marks of mystical experience developed by William James. This notion indicates that during the enigmatic healing process, patients may experience indescribable feeling of lightness and sacredness, profound spiritual enlightenment about something that is immeasurable by ordinary comprehension, strange temporary elation outside normal perception of space and time, and a feeling of receptiveness to a higher spiritual force. The numerous mystical claims in this study imply the existence of outstanding and wonderful events in human affairs especially to those who never stop believing in hope and divine intervention. Further to the finding, patients eventually gained holistic health through the extensive methods employed by the faith and spiritual healer. These patients had witnessed significant changes in their physical, mental, emotional, and spiritual conditions. Since they experienced holistic change in themselves, they lived comfortably. Through the guidance of the healer, they received a lot of blessings and they were able to make their attitudes become better. After gaining significant insights from the spiritual advices of the healer, they had gained meaningful insights which strengthened their spirituality. Finally, the methods employed by the faith and spiritual healer in treating various afflictions are effective intervention to help patients attain holistic health. The healing was found beneficial and could even be transformational. One of the emphases of the healing method was primarily centered to strengthening one’s spirituality. It is concluded that spirituality is one of the most important facets of human person that needs constant care. Moreover, the ways of the healer in treating afflictions were not limited to a single facet of a person, but also to other aspects. The healing methods encompass larger scope and bear long-term effects. The effects of her healing methods extend for the betterment of the patients’ physical, emotional, mental, and spiritual well-being, which transcend their holistic wellness, as well as to their family’s lives. Recommendations Based from the findings and conclusions of the study, the following are recommended: 1. The people who are in need of treatment for certain unhealthy conditions to never lose hope in seeking for an effective treatment that has emphasis on healing the whole self. It is 2. 3. 4. 5. equally beneficial for them to also seek alternative and complementary approaches of healing especially when their other options fail in order to achieve the desirable wellness. The people who often resort to faith and spiritual healing to allot some of their time to fully understand and evaluate the methodology and the essence of the faith and spiritual healing approach which encompasses the beliefs, guides, and practices of the healer. It is beneficial for them to delve into the deeper meanings of what they truly believe, since faith must always be accompanied by reason. Other science scholars to have willingness in considering different ideas of other fields of study that will explicate the emergence of mystical phenomena. Regardless of whether or not the mystical experiences appear veracious for some skeptics, it should not be understood as ordinary assertions, hence this study showed evidences of personal enigmatic experiences from the patients who had strong hopes to get cured from mild to serious afflictions. The psychologists and biomedical practitioners should have an open mind to consider one’s spirituality as a relevant factor towards achieving long-term holistic healing results. One should not be single faceted in determining a cure for a certain ailment. Moreover, all aspects of one’s well-being should be taken care of, as the physical, emotional, and spiritual aspects in one’s life are all interconnected and significant to each other. Thus, spirituality should only not be incorporated to scholastic curricula but should also be made as an imperative and reliable point of reference in practicing medical and psychological professions. The future researchers to make similar studies in order to validate the findings of this paper. Moreover, this study would help encourage a group of people with personal interest in the study of extraordinary phenomena to conduct similar studies regarding the connection between faith and spiritual healing and holistic health. References Aderibigbe, I.S., Omotoye, R.W., and Akande, L.B. (2016). Contextualizing Africans and Globalization: Expressions in Sociopolitical and Religious Contents and Discontents.USA: Lexington Books Association for Psychological Science. (n.d.). The Power of Suggestion: What We Expect Influences Our Behavior, for Better or Worse. Retrieved October 6, 2017 from https://www.psychologicalscience.org/news/releases/the-power-of-suggestion-what-we-expectinfluences-our-behavior-for-better-or-worse.html Barber, N. (2011). Faith Healing Shouldn't Work, but It Does - How to Explain Faith Healing. [Web blog post]. Psychology Today. Retrieved June 24, 2017, from https://www.psychologytoday.com/blog/the-human-beast/201103/faith-healing-shoudnt-work-i t-does Barlow, E. (2015). Spirituality and Healing. Harvard Medical School - News. The President and Fellows of Harvard College. Harvard University. Retrieved June 24, 2017, from https://hms.harvard.edu/news/spirituality-and-healing Barry, V. (2007). Philosophical Teaching about Death and Dying. USA: Thomson Wadswoth Blumberg, L. (2014). What Happens to the Brain During Spiritual Experiences?. Atlantic Monthly Group. Retrieved August 26, 2017 from https://www.theatlantic.com/health/archive/2014/06/what-happens-to-brains-during-spiritual-e xperiences/361882/ Catholic Bishops’ Conference of the Philippines. (2008). Catechism for Filipino Catholics. Philippines: ECCCE, Word and Life Publications, PBF, CP, and St. Pauls Cavendish, R. (1974). Faith Healing. The Encyclopedia of the Unexplained. NY, USA: McGraw-Hill Creswell, J.W. (2014). Research Design: Qualitative, Quantitative, and Mixed Methods Approaches (4th ed.). USA: SAGE Publications Ltd. Eddy, M.B. (1994). Science and Health with Key to the Scriptures. USA: The Christian Science Board of Directors Department of Health Regional Office XII. (n.d.). General Santos City. Retrieved October 5, 2017 from http://ro12.doh.gov.ph/index.php/health-profile/chartered-cities-profile/gene ral-santos-city Faith Healing. (n.d.). In Merriam-Webster’s Online Dictionary. Retrieved August 26, 2017 from https://www.merriam-webster.com/dictionary/faith%20healing Faith Healing. (n.d.). In Encyclopædia Britannica, Inc. Retrieved August 26, 2017 from https://www.britannica.com/editor/The-Editors-of-Encyclopdia-Britannica/4419 Fernando, M. (n.d.). Abraham Maslow and Spirituality. Retrieved October 2, 2017 from http://www.mang.canterbury.ac.nz/people/nilakant/spirit/abraham_maslow_and_spirituality.ht m Green, L. (2010). Faith Healing. The Fox News Network. Retrieved September 18, 2017 from https://www.foxnews.com/us/2010/08/05/faith-healing.amp.html Hall, H. (2010). Faith Healing. Science-Based Medicine: Exploring Issues and Controversies in Science and Medicine. Retrieved June 24, 2017, from https://sciencebasedmedicine.org/faith-healing/ Hock, R. D. (2015). Corporate discernment: Together hearing god's voice (Order No.3663771). Available from ProQuest Central. (1706899569). Retrieved from https://search.proquest.com/docview/1706899569?accountid=141440 Jude, M. (2016, February 28). Psychoneuroimmunology – The role of science in faith healing. The Borneo Post. Retrieved August 26, 2017 from http://www.pressreader.com/malaysia/the-borneo-post-sabah/20160228/281 878707452249 Kaufman, I. E. (2015). Assessing spirituality among hospice patients: A phenomenological study of hospice nurses (Order No. 3726308). Available from ProQuest Central. (1724032416). Retrieved from https://search.proquest.com/docview/1724032416?accountid=141440 Keener, C.S. (2011). Miracles: The Credibility of the New Testament Accounts (Vol.1). USA: Baker Academic Kohut, M. (2017, June 28). In Need of a Cure. Retrieved August 17, 2017, from National Geographic Partners, LLC.: http://www.nationalgeographic.com/photography/proof/2017/06/venezuela-health-crisis-spirits photography/ LaMort, W.W. (2016). The Social Cognitive Theory. Boston University School of Public Health. Retrieved October 3, 2017 from http://sphweb.bumc.bu.edu/otlt/MPHModules/SB/BehavioralChangeTheories/BehavioralChan geTheories5.html Leduna, J. (2015, July 22). BNTV - Gensan - Ronda Brigada - Healing Mission ni Fr. Suarez [Video File]. Youtube:Brigada Web. Retrieved July 23, 2017, from http://www.youtube.com Lehmann, A.C. & Myers, J.E. (2000). Magic, Witchcraft, and Religion: An Anthropological Study of the Supernatural (5th ed.). USA: McGraw-Hill Licauco, J.T. (2008). Understanding the Psychic Powers of Man. Pasig City, Philippines: Anvil Publishing, Inc. Licauco, J.T. (2011). Parapsychology Remains a Controversial Science. Philippine Daily Inquirer Inquirer.net. Retrieved June 24,2017, from http://www.lifestyle.inquirer.net/25955/parapsychology-remains-a-controversial-science Licauco, J.T. (2011). The Reluctant Faith Healer. Philippine Daily Inquirer-Inquirer.net. Retrieved June 24, 2017, from http://lifestyle.inquirer.net/103239/the-reluctant-faith-healer/ LifeZette. (2016). The Science Behind Faith Healing. Fox News U.S. Fox News Network LLC. Retrieved June 24, 2017, from http://www.foxnews.com/us/2016/03/07/science-behind-healing.html MacDonald, D. A., & Friedman, H. L. (2012). Transpersonal Psychology, Parapsychology, and Neurobiology: Clarifying Their Relations. International Journal of Transpersonal Studies, 31(1), 49–60. International Journal of Transpersonal Studies, 31 (1). Retrieved from August 26, 2017 from http://digitalcommons.ciis.edu/cgi/viewcontent.cgi?article=1093& context=ijts-transpersonalstudies Mason, M. (2010). Sample Size and Saturation in PhD Studies Using Qualitative Interviews. Forum Qualitative Sociaforschung / Forum: Qualitative Social Research, 11(3). Art.8. Retrieved February 8, 2018 from www.qualitative-research.net/index.php/fqs/article/view/1428/3027 Merriam-Webster Dictionary. (2017). Merriam-Webster, Incorporated Miller, H.L. (2016). Hypnosis. The Sage Encyclopedia of Theory in Psychology (p.443). USA: SAGE Publications, Inc. Mystic World Fellowship (n.d.). Main Difference between Psychic Experience and Higher Consciousness. September 21, 2017 from http://www.themystic.org/agony-and-ecstasy/differences.htm Numbers, R.L. (2009). Galileo Goes to Jail, and Other Myths about Science and Religion. USA: President and Fellows of Harvard College Philippine Statistics Authority. (2016). Population of Region XII - SOCCSKSARGEN: Based on the 2015 Census of Population. Retrieved October 5, 2017 from http://psa.gov.ph/content/population-region-xii-soccsksargen-based-2015-census-population Placebo. (n.d.). In Merriam-Webster’s Online Dictionary. Retrieved August 26, 2017 from https://www.merriam-webster.com/dictionary/placebo Pojman, L.P. & Rea, M. (2012). Philosophy of Religion: An Anthology (6th ed.). USA: Cengage Learning Pojman, L.P. & Rea, M., & (2015). Philosophy of Religion: An Anthology (7th ed.). USA: Cengage Learning Popoola, M. (2015). Holistic and complementary therapies: updated 1st edition. West Bridgewater, MA: S.C. Publishing. Practical Hinduism. (n.d.). In Encyclopædia Britannica, Inc. Retrieved August 26, 2017 from https://www.britannica.com/topic/Hinduism/Practical-Hinduism#ref941409 Regents of the University of California. (2014). Seven Dimensions of Wellness. Retrieved September 3, 2017 from https://wellness.ucr.edu/seven_dimensions.html Ryder, J. (2010, October 19). How Hypnosis Can Heal the Body. [Web blog post]. Retrieved August 26, 2017 from https://www.psychologytoday.com/blog/hypnosis-the-power-trance/201010/how-hy pnosis-can-heal-the-body Scott, R.A. (2010). Miracle Cures: Saints, Pilgrimage, and the Healing Powers of Beliefs. USA: University of California Press. Retrieved from ProQuest ebrary database Shah, A. (2010, October 2). Pharmaceutical Corporations and Medical Research. Retrieved August 16, 2017, from Global Issues: http://www.globalissues.org/article/52/pharmaceutical-corporations-and-medical-res earch Shosha, G.A. (2013). Employment of Colaizzi’s Strategy in Descriptive Phenomenology: A Reflection of a Researcher. European Scientific Journal. 8(27), 31-43. Retrieved September 18, 2017, from http://eujournal.org/index.php/esj/article/view/588 Starfire, V. (2017). Mystical and Psychic Information: Same or Different?. Retrieved September 21, 2017 from https://www.mysticfare.com/mystical-and-psychic-information-same-or-different/ Statistics Solutions. (n.d.). Qualitative Sample Size. Retrieved February 8, 2018, from www.statisticssolutions.com/qualitative-sample-size/ Stumpf, S.E, & Fieser, J. (2008). Socrates to Sartre and Beyond: A History of Philosophy (8th ed.). NY, USA: McGraw-Hill Tartakovsky, M. (2016). 6 Facts About Transpersonal Psychology. Psych Central. Retrieved on September 18, 2017 from https://psychcentral.com/blog/archives/2011/11/03/6-facts-about-transpersonal-psychology/ Taylor, S. (2014, April 16). Do Psychic Phenomena Exist? [Web blog post]. Retrieved August 26, 2017 from https://www.psychologytoday.com/blog/out-the-darkness/201404/do-psychic-phenomena-exist -0 The Aetherius Society. (2012). About Us: What Do We Do?. Retrieved August 26, 2017 from https://www.aetherius.org/key-beliefs/# The Aetherius Society. (2012). Healing and Service: Healing Your Self and Others. Retrieved August 26, 2017 from https://www.aetherius.org/healing-yourself-and-others/ The Australian Institute of Parapsychological Research, Incorporated. (2016). Healing. The Australian Institute of Parapsychological Research. Retrieved June 20, 2017, from http://www.aiprinc.org/healing/ The Rhine. (2017). What is Parapsychology . Rhine Research Center, 2741 Campus Walk Avenue, Building 500, Durham, NC 27705. Retrieved June 23, 2017, from http://www.rhine.org/what-we-do/parapsychology/what-is-parapsychology.html Thorp, T. (n.d.). Daily Practices for Spiritual, Mental, Emotional, and Physical Well-Being. Retrieved September 3, 2017 from www.chopra.com/articles/daily-practices-for-spiritual-mental-emotional-and-physical-well-bei ng#sm.0001k2gqgh06dpxukl1nriucpr44 Trama, S., & Cheema, N. (2016). Transcendental meditation: Nature and perspectives. Indian Journal of Health and Wellbeing, 7(9), 928-933. Retrieved from https://search.proquest.com/docview/1837539827?accountid=141440 Wang, C. (2017). Holistic Health Definition: The Essential Elements. Retrieved September 18, 2017 from http://www.amcollege.edu/blog/the-essential-elements-that-define-holistic-health Watch Tower Bible and Tract Society of Pennsylvania. (2017, August). Awake!: A Brain Pathologist Explains His Faith. New York, USA: Watch Tower Bible and Tract Society, 98(4), 12-13 Werblowsky. (n.d.). Miracle. In Encyclopædia Britannica, Inc. Retrieved August 26, 2017 from https://www.britannica.com/topic/miracle Whalley, M. (n.d.). Scientific Theories of Hypnosis. Retrieved October 2, 2017 from http://hypnosisandsuggestion.org/theories-of-hypnosis.html Yance, D.R. (2013, August 23). Healing vs. Curing: Contrasting Fundamental Aims in Medicine. Retrieved August 17, 2017, from http://www.donnieyance.com/healing-vs-curing-contrasting-fundamental-ai ms-in-m edicine/# Zulueta, F.M & Distajo. (2011). Abnormal Psychology. Mandaluyong City, Philippines: National Bookstore

RELATED PAPERS

RELATED TOPICS

Log In

HOLISTIC HEALTH THROUGH FAITH AND SPIRITUAL HEALING: A PHENOMENOLOGICAL STUDY OF MYSTICAL EXPERIENCES

HOLISTIC HEALTH THROUGH FAITH AND SPIRITUAL HEALING: A PHENOMENOLOGICAL STUDY OF MYSTICAL EXPERIENCES

Related Papers

RELATED PAPERS

RELATED TOPICS