22 given the filipino daring pdf spirit, bahala na serves as a reservoir of psychic energy and functions as an effective psychological prop on which one leans whenever lifes situations get tough. De mesa stresses, bahala na provides Filipinos the capacity to laugh at themselves and the situations they are. It reflects, in addition, the oriental philosophy to be in harmony with nature. While it may appear passive, it is nevertheless dynamic without being coercive. 23.4 The religious Orientation of Bahala na the heart of the traditional Filipino spirituality lies in the bipolar religious potential of bahala. 24 This means that bahala na possesses both positive and negative religious dimensions. Religiously speaking, bahala na operates on the belief that somewhere, a cosmic force exists (not necessarily a supreme being) that controls the flow of the events in the universe. It is common for a filipino to believe that his or her life is lived according to a fixed blueprint, which was designed by a cosmic force.
The downside of bahala na lies in its fatalistic bent where a filipino leaves everything up to kapalaran (destiny doing so would free a person from human responsibility. However, bahala na could pad the filipino ego against failure and disappointment. 17 Similarly bahala na mitigates a filipino from becoming a "mental hospital patient." 18 In daily practice though, bahala na is considered undesirable because filipinos tend to use it as a negative psychological justification for their failure to take up human responsibility and accountability. Still, others use it as a psychological defense mechanism to cope with adversities and failures. Many in the Philippines view bahala na as the spirit to take risks." 19 A fitting illustration is that of Sarah, who, at a tender age of fourteen, left the Philippines to work as a maid in a middle east country. 20 The risk-taking spirit epitomized by bahala na is characterized with hope because many filipinos, even in extreme difficulties, hope for the best. 21 When conditions are tough, the filipino spirit of courage blends well with strong hope. In worst times the filipino spirit is unbending and tends to dare the impossible. This daring spirit is expressed in local songs, poetry, and proverbs.
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14.2 The stories sociological Application of Bahala na from a sociological perspective, bahala na allows Filipino individuals to connect with others. As a form of trust, a filipino facing adversities in life would say, bahala ka na sa pamilya ko (take charge of my family). 15 Thus Bahala na takes a sociological function when used to relate to others, especially in terms of trust, responsibility, and stewardship. When invoked, bahala na becomes a binding covenant through which people commit themselves to help or to care for one another. The concept then becomes a boundary-marker for interpersonal relations among Filipinos. Nevertheless, bahala na may also encourage filipinos to embrace an unproductive perspective about life. Resigning totally to the work of kapalaran or suwerte, the filipino may appear indifferent in the face of graft and corruption as well as welcome personal misfortunes impassively.
The filipino behaviorist, tomas. Andres, pointedly writes: Bahala na works against individual and social progress. The filipino takes on a posture of resignation to the fact: Talagang ganyan ang kapalaran. It harnesses one's behavior to a submissiveness that eats up one's sense of responsibility and personal independence. Tereso casino one with a false sense of self-confidence to proceed with an unsound action in the belief that somehow one will manage to get. 16.3 The Psychological Dimension of Bahala na bahala na functions as a psychological mechanism, combining both negative and positive points.
Johnson observes, When a man acts, god creates in him the will, the power, the intention to act. Yet a man is responsible for what he does. God acts through a man, but a man acquires the responsibility for the act. 12 This extreme predeterministic attitude best expresses the core of Filipino folk spirituality. The fourth religious stream began with the arrival of Catholic Christianity in the 1500s.
When Catholic friars arrived in the archipelago, they discovered that Filipinos already had existing religious representations. So they simply assimilated these religious expressions in their missionary work. The result was the baptizing of local deities with Christian names. As a matter of fact, folk catholicism developed by giving local deities equivalent functions and powers with patron saints. As the Spanish brand of Catholicism spread across the archipelago, it affected little the traditional fatalistic Filipino concept of bahala. Over the centuries, filipino catholics, and later, many Protestants, embraced the concept without critical objection. They seem to find in bahala na the Christian equivalent of the believers prayer of Thy will be done. 13 The common practice of combining bahala na (fatalistic worldview) with Thy will be done (faith worldview) produces the filipino experience of split-level spirituality.
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Apparently such belief in Bathala became a dominant element in the fatalistic consciousness of ancient and contemporary filipinos. The restaurant third stream developed upon the arrival the Islamic faith in 1380. Through a visit by a muslim missionary named mukdum. 10 The muslim influence in the filipino bahala na seems to account for the predeterministic consciousness of Filipino life. The Islamic philosophical system allows one to resign himself or herself to fate (kismet) according to the will of Allah. When facing lifes crises and adverse circumstances, a filipino concedes, "If this is my lot, what can I do?" 11 Bahala na reinforces the belief that every event and circumstances william in the universe emanates from the will of Allah. Of the Islamic concept of predeterminism, david.
8 The breadth of animistic influence continues to manifest even in the present-day catholicism, and to some help extent, the Philippine society as a whole. The second major stream of spirituality came when Hinduism reached the Philippines as early as 900. By traders from India and nearby islands. The hindu traders brought with them social, economic, and religious systems. Landa jocano, notes that bahala na is traceable to the ancient Filipino's highest-ranking deity known as Bathala, believed to be of Hindu origin. 9 Bathala was known to be a powerful yet benevolent deity. Anthropologists assume that the reassuring benevolence of this deity accounts for the dominant risk-taking and adventuresome trait of the filipinos. Regardless therefore of what will happen to them in the future, filipinos believe that Bathala is available to lend assistance and help.
6.1 Religious Streams behind Bahala na spirituality bahala na evolved from four major religious worldviews, namely, animism, hinduism, Islam, and Catholicism. A fifth may be added, the Chinese religion, but the Chinese influence in the Philippine society, both ancient and contemporary, is basically confined to economics, trade, and material culture with no dent on the common religious psyche of Filipinos. Of course, there is an emerging trend in some parts of the Philippine society to embrace the practice of feng shui in Philippine modern architecture. 7 But this lacks nationwide acceptance in the contemporary filipino society. The four major religious traditions remain to have a strong influence in the filipino religious consciousness and spirituality. The first stream of Filipino spirituality is animistic in essence and form. Animism remains the bedrock of Philippine religious experience. Ancient 84, seoul Consultation, Study commission ix, filipinos practiced spirituality by worshiping celestial beings and nature, including ancestral spirits.
However, almost five-hundred years of Chr istian presence across the archipelago have not dislodged the fatalistic bent of Filipino spiritua lity, which evidently hinders mattress authentic Christian discipleship among millions of Filipinos. Th is essay seeks to assess the interface between authentic Christian discipleship and the filipino paradigm of folk spirituality known across the country as bahala. This fatalistic bent is the epitome of Filipino folk spirituality that continues to baffle missionaries today. This study wil l identify major religious worldviews that provide the framework for solidifying a fatalistic m entality among Filipinos. Overall the study investigates various aspects of fatalism and its effe ct on and implications to Christian discipleship within the larger context of mission spirituality. Linguistic roots of bahala na the filipino bahala na may be derived from the hindu concept of Bathala or the sanskrit word, bhara, which means, load. 4 In the early times, the shift from /r/ to /l and in this case, from bhara to bhala, was a common linguistic phenomenon. Load could mean responsibility, which seems to be the closest linguistic meaning of bahala.
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Please download to view, mission in the context of filipino folk spirituality: bahala na aase in point tereso. Filipino spirituality is a product of a conglomeration of religious worldviews and value systems. 1 It is no surprise then for Filipinos to be known for their religious and spiritual devotion hippie in both lived experience and as reflections on that experience. 2 One good example of valuing a lived experience from a religious perspective is the famous people power revolution, which sent former President Ferdinand. Marcos to exile in February 1986. In hindsight some evangelicals and Catholics in the Philippines interpret the people power revolution as an indigenous form of Filipino spirituality. 3 In the filipino context, that which provides an indigenous framework for Filipino lived experiences is the traditional concept of bahala. Christian mission in the Philippines began with Catholic missionaries in the 1500s. This was followed by a surge of Protestant missions at the turn of the 20th century when Spain cede d the Philippines to the United States of America.