Bridge to our Babaylan Ancestors: The FilAm Shaman

The Babaylan were the indigenous spiritual leaders of the pre-colonial Philippines. They were healers, ritualists, astrologers, and mediums—individuals who held both spiritual and political power. Though most often women, Babaylan identity was not strictly limited by gender; their authority came from their ability to mediate between the seen and unseen worlds.

Their work was grounded in animism, elemental reverence, and ancestral communication. And despite centuries of colonial suppression, the Babaylan shaman legacy continues, evolving in form, but rooted in the same source.

Timeline of Transformation

Pre-Colonial Era (Before 1521): The Role of the Babaylan

Before foreign religions arrived, Babaylan were central to community life. They performed rites of healing, divination, birth, and death. According to Magos (2010), they were often midwives, astrologers, herbalists, and seers. Their practices included:

• Invoking ancestral spirits (anito) and nature deities (diwata)

• Using trance states, chant, and ritual movement for communication with the spirit world

• Holding political and spiritual power, often parallel to tribal chiefs (datus)

In regions such as the Visayas and Mindanao, Babaylan were regarded with deep respect and were often viewed as irreplaceable cultural anchors.

1521–1898: Spanish Colonial Era and Catholic Suppression

The arrival of Magellan in 1521 marked the beginning of a violent religious transformation. Spanish colonial forces sought to replace indigenous belief systems with Catholicism. The Babaylan were among the first targets:

• Labeled as heretics, witches (bruja), and obstacles to Christianization (Rafael, 1988)

• Sacred tools and sites were destroyed

• Forced conversions and persecution were widespread

• Healing and spiritual practices were criminalized

  
  
  
  

Despite this, many Babaylan adapted. Practices went underground or were reinterpreted through Catholic symbols:

• Anting-anting (protective amulets) embedded with both Christian and native symbols

• Orasyon (prayer spells) using Latin Catholic text for ritual intentions

• Marian devotion became a veil for ancestral goddess reverence (Cannell, 1999)

This period marked the beginning of spiritual syncretism, not erasure but transformation under pressure.

1898–1946: American Colonization and Institutional Decline

American colonial rule emphasized education, science, and Protestant Christianity. Traditional healing was further marginalized:

• Indigenous practices were labeled as superstition or folklore

• Western medicine became the new standard

• The Babaylan figure was either erased or reduced to rural myth

  
  

However, fragments remained through:

• Albularyos (folk herbalists)

• Hilots (traditional bodyworkers)

• Colorum movements—mystical rebel groups combining Christian and indigenous beliefs

Even in decline, the Babaylan archetype persisted in quiet, intergenerational ways.

1970s–2000s: Cultural Revival and Academic Recognition

Scholars, particularly in the fields of anthropology, gender studies, and post-colonial thought, began to reevaluate the Babaylan’s role. Pioneers like Gimenez Maceda (1977) and Dr. Leny Strobel connected Babaylan spirituality to feminist, ecological, and decolonial frameworks.

Key developments:

• Diaspora communities initiated ancestral reconnection through ritual and research

• Cultural workers and artists reclaimed Babaylan language and imagery

• Storytelling, drumming, and intuitive practices returned in personal and communal settings

This period marked the shift from invisibility to visibility—from dismissal to reclamation.

2000s–Present: Contemporary Mystical Reclamation

The Babaylan figure today is no longer hidden. She re-emerges in diverse forms across spiritual and healing spaces:

• Modern healing arts: Reiki, astrology, energy medicine, trauma-informed rituals

• Catholic mysticism: Rosary circles and Marian devotion practiced with deeper spiritual intentionality

• Feminist spirituality: The Babaylan as an embodiment of the Triple Goddess archetype—Maiden (visionary), Mother (nurturer), Crone (seer of endings)

“The Babaylan is not gone—she has changed garments. She wears a lab coat or a yoga shawl, but the spirit of her healing, rooted in ancestral earth, remains.” – Leny Strobel

Continuity and Syncretism: A Comparative View

Aspect	Pre-Colonial Babaylan	Catholic Era	Modern Era
Spiritual Practice	Trance, elemental invocation, dreamwork	Orasyon, rosaries, folk possession rituals	Astrology, energy work, moon rituals
Healing	Herbalism, ritual baths	Holy water, saints’ relics, confession	Somatic healing, reiki, herbal medicine
Deity Work	Anito, diwata, nature spirits	Saints, Virgin Mary, Holy Spirit	Ancestral guides, goddess archetypes
Tools	Bones, shells, feathers	Anting-anting, crucifix, icons	Crystals, tarot, candles, sigils

Implications for Cultural Practice & Spiritual Unity

• Cultural Preservation: The Babaylan legacy invites Filipino communities and the diaspora to reconnect with their roots beyond colonial narratives.

• Interfaith Healing: Recognizing the blended nature of Babaylan-Catholic spirituality fosters deeper respect for diverse spiritual expressions.

• Global Relevance: As interest in indigenous, feminine, and earth-based spirituality grows globally, the Babaylan framework provides a culturally grounded model of healing.

• Civic and Community Engagement: Educational and spiritual programming around Babaylan wisdom supports conversations around identity, gender, colonization, and wellness.

The Babaylan tradition is not a relic—it is an active, living expression of cultural survival and spiritual continuity. From pre-colonial priestesshood to underground ritual keepers, and now to modern healers and intuitive guides, the Babaylan remains a catalyst for remembering—a guide through collapse, reclamation, and reintegration.

To trace the Babaylan’s path is to understand how resilience moves through bloodlines, and how the sacred is never truly lost—only waiting to be reawakened.

References

• Cannell, F. (1999). Power and Intimacy in the Christian Philippines.

• Gimenez Maceda, M. (1977). Babaylan: Filipina Priestess.

• Magos, A. (2010). The Enduring Power of the Babaylan.

• Rafael, V. (1988). Contracting Colonialism.

• Salazar, Z. (1995). Pantayong Pananaw.

• Strobel, L. (2012). Babylon to Babaylan: Decolonizing the Filipina Body.