"Kapwa" as a Window to Connect "Sikolohiyang Pilipino" to Western Psychology through Object Relations Theories

Having been privileged to provide psychological and pastoral services to Filipinos, I am always reminded   that kapwa, which is often translated as “shared self”,  characterizes the fundamental quality of human relationships.  Because I was primarily trained in predominantly Western psychological theories,  I make conscious efforts in integrating Western psychological perspectives and Filipino psychological perspectives in serving clinical and pastoral needs of Filipinos. 

Filipino social psychologist, founder of Sikolohiyang Pilipino (Filipino psychology) , Virgilio Enriquez  (1989) argues that “kapwa” is the very foundation of the Filipino value system and center of Filipino personhood.  It is also a psychological, as well as spiritual, manifestation of a fundamental human desire for fellow beings.  

The most intimate form of this desire of seeking fellow beings is a courtship.  An image of courtship, reflecting this fundamental human desire to seek another being is reflected in King Solomon’s Song of Songs, while it stems from God, the Creator, said that humans should not exist alone (Genesis 2:18).  Kapwa  reflects this aspect of human roots in our Creation story, as well as courting story in Song of Songs. 

Though very unique to Sikolohiyang Pilipino(Filipino psychology), kapwa really captures the essence of human personhood – both psychologically and theologically.  

Psychological aspect of personhood as relational has its foundation in attachment theories of John Bowlby, D. W. Winnicott, and Mary Ainsworth.  Based on these attachment theories, establishing a secure mother-child attachment in the first two years of life is of critical importance for a person to develop a healthy personality and to enjoy meaningful interpersonal relationships, including matrimony.  It is also important to grieve meaningfully – when there is a loss, as Bowlby (1980) indicates. 

To me, “kapwa” in Sikolohiyang Pilipino echoes the essence of attachment theories, as well as object relations theories  of  Ronald Fairbairn and Melanie Klein.  In fact, attachment theories can be considered as a part of object relations theories as Bowlby, Winnicott and Ainsworth all touch upon object relations. 

Object relations, including mother-child attachment, are how we understand self in relation to other human beings and our surrounding objects.   As Lavinia Gomez (1997, p.1) states,  a concept of object relations is a unique development in British psychiatry, distinguishing it from the traditional Freudian drive theory, placing object relations at the heart of human personhood .  It means that object relations theories distance from Freud’s view of understanding who we are through biological drives, such as sexual desires. Therefore, object relations theories are important not only in clinical psychology but also in social psychology.

Objects, to which we relate ourselves in order to understand who we are,  go beyond who and what currently exist now –because  these objects certainly include what is in our memories – even though these objects are physically non-existing now.  Having object relationships can be understood as “anamnesis”(recalling to memory, recollection), both theologically and psychologically, as well as philosophically. 

Though Plato, in his Meno, argued that it is futile to seek knowledge of another person because we cannot to get to know this person unless we know of his/her personal attributes. He further argued that  there is no point of seeking it at all had we known the attributes. In response,  Socrates,  on the other hand,  in his concept of anamnesis, argued that it is not futile to seek knowledge of another person because knowledge of another person, regardless of our knowing of his/her attributes,  itself is in the immortal soul from eternity and is a form of incarnation of the knowledge.   Socrates further said that it is meaningful to seek knowledge of another person because his/her knowledge is buried into oblivion in the shock of birth, echoing Buddhist’s view on birth as a form of suffering.   

Perhaps, Plato would not appreciate object relation theories as he thought it is nonsense to seek knowledge of another person.  It seems that Plato’s view – Platonic concept of human relationships – seems to honor being totally independent and autonomous to a point of isolating ourselves from each other. However, Socrates’s view encourages us to strive in object relations to refine our self concepts, and his appreciation on anamnesis lays the philosophical foundation for object relations’ validity and applicability to objects that are physically lost but eternally remains in our memories.  And, they may incarnate in our object relations.   Understanding self in relational context  - through myriad of object relations in life – is how we develop and appreciate self – to take further from Socratic view. This also reflects kapwa as a fundamental self concept in relational context. 

This anamnesis aspect of object relations is very important in providing grief counseling because, as Bowlby (1980) indicated, attachment (a form of object relations) and grief correlate. In other words,  higher the degree of attachment,  the heavier the grief can be, when the object of attachment (a form of relationship) is lost. 

This leads to a theological appreciation of anamnesis aspect of object relations.

During the Last Supper, Jesus took some bread and gave thanks, broke it and gave it to the disciples and said, “This is My body, which is given for you; do this in remembrance of Me” (Luke22:10; 1 Corinthians 11:24). In doing this, Jesus was fully aware that he would not be with his disciples physically any longer as this was the night before his Crucifixion.  Clinically, this is an expression of anticipatory grief, which is also an aspect of object relations – an expression of object relations, in which the object is anticipated to be physically lost. That is why Jesus was reminding the disciples of anamnesis aspect of the object relations they had formed and shared so that the pain of their grief after his death would be alleviated.  This sure makes Jesus a great psychologist that I strive to model after. 

In addition to its anamnesis aspect, objects in object relations theories can be fictional. Having object relations with fictional objects is a fantasy and serves its purpose in dealing with unfulfilled with and desires – especially the aforementioned fundamental human desire for forming object relations with other fellow beings.   Living in isolation hurts and can lead us into a host of psychopathologies. 

Bedsides the fundamental human need for having other beings in our object relations, as appreciated both in the concept of kapwa in Siolohiyang Pilipino and object relations theories,  Richard Rubens (1994) explains that object relations in Fairbairn’s view reflect the fundamental human motivation for self-expression in relationship, for being building blocks for the constellation of self, other, and relationship between. In this regard, given a theoretical compatibility between kapwa and object relations,  kapwa can be understood as a form of expressions of interpersonal relationships.

Now, we can better relate Sikolohiyang Pilipino to Western psychology by reassessing kapwa in light of object relations theories, including attachment theories, which represents British psychiatry in distinguishing itself from the old school of Freudian continental psychiatry.  This kind of cross-referencing is very important in providing more competent and compassionate clinical and pastoral services to non-Western people, such as Filipinos, - even though Filipinos may be seen as “Westernized” among non-Westerners, because of the Philippine’s unique cross-cultural history.  

Pastoral Psychologist's Take on the Book of Revelation in Commemorating Ascension of the Lord

日本語によるコメント：

今日は、復活したキリストの昇天を記念する日であり、ヨハネの黙示録についてちょっと考えてみました。　

キリストは昇天とともに、この世から肉体での姿を消してしまい、弟子たちもちょっと不安になりましたが、キリストに引き続き、天にまします父より聖霊が送られ、それにより勇気付けられ、そのご、どのような困難、迫害にも耐えられるようになりました。

昇天後のキリストは、時がくれば戻ってくる、そして、信者のための新しい住処を約束された。　その住処がいったいどういったものか、そして、そこに信者が住めるようになるまでにはいったいどのようなことが起こるのかについて書かれたのが、聖書の一番最後にあるヨハネの黙示録です。

つまり、アダムとイブが失ったエデンの楽園よりさらにすばらしい楽園がキリストの約束した新しい神の家の中の住処なのです。ところが、それまでの道のりは容易ではありません。というのは、アダムとイブ以来、人間が神にそむき、犯した罪による”垢”落としの為、７人に天使たちが悪魔との戦争をしなければならないからです。

心理の臨床家として、私は、キリストが約束した新しい楽園を心の安泰、すこやかな魂の比喩でもあるととらえます。そして、黙示録に記された新しい楽園までのさまざまなチャレンジ、戦い、は、心の安泰、魂の健やかさを取り戻す為の修行的な努力の比喩でもあると考えます。　だから、森田療法のような心理療法は結構しんどい努力（体得の為の努力）が必要なんです。

また、黙示録にある新しい楽園への道は、仏教でいう浄土への道と比較しながらかんがえるとキリスト教にあまりなじみのない日本人の方にもわかりやすいかと思います。

私の解釈では、仏教でいう悟りのない凡夫という人間は、神にそむきやすく、神の罰を受け、一度和解しても、また、もとの木阿弥で、罪を犯し続ける。だから、アダムとイブの失楽以降の人間は苦しみの終わりなきサイクルを続けている。この、終わりなき苦しみのサイクルは、仏教でいう六道（　地獄界、餓鬼界、畜生界、　修羅界、人界、天界）をぐるぐると輪廻転生でもってめぐり続けるようなものとも考えられましょう。そうした終わりなきサイクルが、創世記より黙示録までの聖書にしるされています。そうした中での、人間と神との関係、契約のドラマが聖書の物語の心理的な側面です。まあ、聖書からの教訓としての人間と神の関係とは、何度も浮気する問題のある夫婦関係のようなものにたとえることができます。　

神としても、”浮気”を繰り返す人間にもううんざりし、プッツンしようかとも思ったことかも知れませんが、神はやはり人間を愛している。だから、プッツンできない。そこで、慈悲深き神はあたかも、仏が菩薩の姿となってこの世の人間を救うように、今度は自分がイエスという人間の姿、ある意味では権現様、となってこの世の凡夫との交わりに現れ、悔い改めさせ、福音を伝える。その究極ともいえるのが、黙示録の２１章から２２章５節までに描かれたあたらしい楽園を得る意味だといえます。　キリスト教でいう改心により罪のサイクルからおさらばして自由になる、そして新しい楽園で神と共に暮らすことは、仏教でいう悟りにより輪廻転生のサイクルから自由になり、浄土で安らかになるということにもたとえられるかと思います。

Theologically, the Book of Revelation is about the second coming of Christ, Parousia,  as the risen Lord had  indicated before he ascended to the Father. 

John 14 starts with these words of the Lord:

“Do not let your hearts be troubled. You have faith in God; have faith also in me.  In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?  And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be” (John 14:1-3).

The place that Jesus has promised to prepare for his faithful believers and followers in the Father’s house is what is to be brought along with his second coming.  It is envisioned in Revelation 21:1-22:5 as the New Jerusalem or the New Eden.  

Appearance of New Jerusalem as the New Eden (Revelation 21:1-22:5) is not exactly the same as recovering the “good old” Eden that Adam and Eve had lost for their sin, Original Sin (Genesis 3). This teaches the fact of impermanence – what is lost is lost forever.  However, what is lost may be replaced with something new that resembles what is lost but comes in a much better form.

As a pastoral psychologist, I find this lesson from the Book of Revelation serves as a helpful therapeutic metaphor to inspire my traumatized clients/patients into post-traumatic growth.  I would like to write on this in more details on another occasion. 

Biblically, ever since the eviction of Adam and Eve from Eden (paradise) in Genesis 3, the relationship between God and the humans has been going through roller-coasters.  With the first murder in humanity, committed by Cain, out of jealousy (Genesis 4:1-8), the relationship between God and the human has become worsened, as the humans have continued to sin against God. In response, God decided to cleanse all sinful corrupted beings, including the humans of wickedness, through the deluge (Genesis 6-8).  

Though there was a mending of the human relationship with God through the covenant ark of Noah, the human, again, sinned and sinned, departed from their loyal relationship with God.  This resembles repeated infidelity committed by pathologically unfaithful spouses. 

This behavioral pattern of infidelity continued in a vicious cycle for generations throughout the biblical canon.  This vicious cycle of human violation of the covenant is one consistent theme found throughout every canonical book in the Bible from Genesis on. 

In response to this vicious cycle of sin offense against God, God decided to incarnate Himself to send more powerful prophetic message to the sinful humans. This is where the New Testament begins.  This decision of God to make himself in the form of the human flesh as Jesus by impregnating Mary, the virgin, was to save the human out of His anger through metanoia, turning the human heart from sin to God.  This is out of God’s love for the humans. 

Nevertheless, the sin of the humans killed Jesus. This greave sinful act somewhat resembles the behavioral pattern of Cain’s murder of Abel.  Yet, Christ resurrected and began to bring the scattered disciples back together, as a shepherd gathers his sheep, and taught the messianic meaning of his death and resurrection before his ascension to the Father.  This is what we read during Easter season to prepare for Ascension and Pentecost. 

Through Jesus’ messianic message given to the disciples, we are hinted at Christ’s return and what will be brought with his return.  The Book of Revelation describes what will happen to the world -  to make the way for his return and what comes with his return (Revelation 5, the opening of the seven-sealed scroll;  Revelation 6-16, the seven seals, the seven trumpets, and the seven bowls; Revelation 17-19:4, the three-fold fall of anti-Christ symbolized with Babylon; Revelation 19:5-21, the victorious arrival of Christ and the marriage of Christ and the Church; Revelation 20, locking and sealing the devil; Revelation 21-22:5, the new paradise as New Jerusalem, New Eden; Revelation 22:6-21, closing exhortation). 

In following the flow of the narratives in the Book of Revelation, we know that it is the promised path to return home – the home that Adam and Eve had lost.  

Eden used to be our home, collectively speaking. 

The humans have been evicted and wondering for way so many years outside Eden. Spiritually, we have been “homeless” and wondering around ever since the Adam and Eve’s eviction from Eden – until the dwelling place in the Father’s house in Jesus’ promise (John 14:3) is brought with his second coming as New Eden. 

Series of disasters brought to cleanse the world through the seven seals, the seven trumpets, the seven bowls by the seven angels (Revelation 6-16) are to make the way for Christ to return, bringing the New Eden, where we will find our new dwelling place.  This is like a house cleaning before we receive an important visitor. A very similar image is invoked in Advent, when we prepare the way for Christ to come (his first coming), recalling Isaiah’s prophetic words:  A voice is calling, "Clear the way for the Lord in the wilderness; Make smooth in the desert a highway for our God (Isaiah 40:3, cf. Mark 1:3).  

Clearing and cleansing the way for Christ to return so that we can return our long-lost home in the totally renewed home – New Eden! This is what the Book of Revelation is about. Thus, reading the Book of Revelation should bring a sense of joy, stimulating our eschatological hope in the fullness of the mystery of Christ. 

Psychologically, it is also important that we prepare our souls as the seven angels prepare the world to return our home in New Eden, in reading the Book of Revelation.  The cleansing the world by the seven angels must concur the internal purification of our soul in order to reach our home in New Eden – internally and externally, through Christ’s apocalyptic guidance in the Book of Revelation. 

The internal cleansing process, which we must embark to purify our soul in order to return home,  shall put us series of tribulations and trials as the world will go through series of seven-fold battles with devils and his collaborators.  Namely, this is our process of metanoia, which Filipino Catholic theologian, Jose DeMesa, framed with “pagbabalik-loob”.  Indeed, our path of “pagbabalik-loob” may come with many challenges – perhaps, seven-fold.

The Filipino (Tagalog) word, “Pagbabalik-loob”,  literally means returning to our true self.  So, what is our true self – our true identity? 

It is our “kapwa”(self-identity in object relation)  found in our covenant with God, rooted in imago Dei (the image of God), in which we are created (Genesis 1:27).  Therefore, in our “pagbabalik-loob” efforts, while the seven angels work hard to cleanse the world through seven seals, the seven trumpets, the seven bowls, we must restore our damaged covenant, wounded object relation, with God, by repenting our sin and receiving the absolution through the Sacrament of Reconciliation.  After all, this is our efforts to restore our “kapwa” with God.  

Further spiritual purification of our soul through appropriate spiritual disciplines, such as the Spiritual Exercises of St. Ignatius of Loyola, is also helpful for our “pagbaballik-loob” efforts to return home in New Eden – to dwell in the Father’s house. 

Let the Book of Revelation be our powerful inspiration to break ourselves free from the vicious cycle of sinning-angering God-reconciling-sinning.  Unless this vicious cycle is completely broken, we cannot attain our “loob”, our true innermost self,  in “pakikipag-kapwa” (harmoniously shared object relation) with God.  Likewise, unless we free ourselves completely from this vicious cycle, we cannot dwell in the New Eden that will come with Christ’s return, which is in Christ’s promise as he ascends. 

In thinking of breaking the vicious cycle that we have been going through for many generations – ever since Adam and Eve’s eviction from the original Eden,  a lesson the Book of Revelation offers echoes the Gautama (Shakamuni) Buddha’s teaching on liberating ourselves from the vicious cycle of transmigration of the soul – the vicious cycle of birth-rebirth – samsara.  

We continue to suffer unless we break free from the cyclical nature of samsara – unless we attain the Buddhahood through awakening, according to Buddhist teaching. 

All these sin-God’s anger-punishment- reconciliation-sin cycles found in the canonical books in the Bible upon Original Sin of Adam and Eve is like samsara of the humans.  Therefore,  attaining “pagbabalik-loob”,  as our internal preparation for Parousia and the New Eden,  parallels the Buddhist’s spiritual efforts to attain the Buddhahood through awakening to the Dharma to be free from samsara.  This is the path toward nirvana (eternal and profound peace) through moksha (liberation).

In the Pure Land Buddhist’s view, those who have attained the Buddhahood through awakening to the Dharma will enter the Pure Land. This is very similar to the Christian eschatological and apocalyptic view we can draw from the Book of Revelation as I have described above.