The science behind superstitious beliefs

By Herman M. Lagon

Superstitions often come off as quirks of culture—something to giggle at or follow “just in case.” For Filipinos, however, these beliefs are woven into daily life, from mealtime manners to how one greets a baby. Interestingly, some superstitions, or “pamahiin,” have a scientific basis that may explain why these beliefs have stood the test of time. This is not about psychology, faith, or mere tradition—sometimes, science is the unseen force validating these ancient practices.

Take the  fishermen’s belief in the “new moon rule.” Generations of coastal communities insist that fishing during a new moon is ideal, while a full moon is to be avoided. This is more than lore; it aligns with the scientific effect of moon phases on fish behavior. During a new moon, the sky is darker, which reduces fish visibility and brings them closer to the surface where light from the fishing boat is brightest, unaware of nets and bait. This is when fish are more active and aggressive, particularly during dawn and dusk. The absence of moonlight also limits predators’ visibility, encouraging fish to school closer to shore. Marine biologists confirm this, showing that fish catch rates spike during darker nights.

Consider the pamahiin about sweeping at night, thought to “sweep away” blessings or money. In pre-electricity days, sweeping in low light could lead to the accidental loss of small valuables, such as coins. Poor visibility increases the risk of unknowingly discarding such items, turning “sweeping away blessings” into a practical warning. Thus, the “malas” or bad luck in this superstition actually stems from very real material losses due to poor lighting.

The tradition of resting after meals also has a scientific rationale. Digesting food requires blood to flow to the stomach, reducing circulation in other areas. Engaging in strenuous activities too soon after eating can lead to cramps, indigestion, or fatigue as the body struggles to manage digestion and physical exertion. Although early Filipinos may not have known about blood flow, they observed the discomfort associated with exertion after a heavy meal, giving rise to this wise custom.

The “usog” belief also shows practical wisdom. Many of us, especially elders, believe that young children should not be overly admired without saying “pwera usog” to prevent sudden illness. This belief could be rooted in infants’ underdeveloped immune systems. Contact with adults—even those with mild infections—can easily overwhelm a baby’s immunity. Although “usog” may sound mystical, it reflects a precautionary attitude toward safeguarding children from potential illnesses through controlled exposure.

Cats as “lucky” charms on ships is another superstition grounded in hard science. Rats, known disease carriers, thrive on ships, where they chew ropes, contaminate food, and threaten supplies. Cats are natural hunters that keep these pests in check, preventing contamination and reducing the risk of infection. Thus, sailors believed in the “luck” brought by cats, which, in reality, acted as a form of natural pest control.

Jumping at midnight on New Year’s Eve, a custom thought to encourage growth has an interesting connection to science. Although a single midnight jump won’t boost height, regular exercise, including jumping, stimulates bone growth, especially in young people. Consistent jumping during one’s formative years contributes to overall bone health, meaning the practice may symbolize a broader commitment to physical fitness.

The practice of “Oro, Plata, Mata” (Gold, Silver, Death) when building staircases may have architectural merit. Counting steps in sets of three aligns with rhythm and symmetry, enhancing stability and consistency in movement. Ending on “oro” creates a pleasing and safer design, reducing the risk of tripping and improving the staircase’s aesthetic and functional harmony.

The pamahiin against sitting on pillows also has scientific roots. Placing pressure from one’s body on a pillow intended for the head can transfer dirt, sweat, and bacteria onto the fabric. Over time, this accumulation may lead to skin issues or irritation, which gives practical merit to the belief. Reserving pillows solely for sleeping minimizes germ transfer and supports better hygiene.

Lastly, the idea of avoiding mirrors in the dark, as they might “invite spirits,” can be explained by visual science. Mirrors reflect light, and in low lighting, shadows and reflections can distort, leading to eerie or illusory images. This belief may have emerged as a caution against provoking unnecessary fear or anxiety at night, which dim lighting can exacerbate.

Each of these examples shows that superstitions, or pamahiin, are often grounded in careful health, safety, and environment observations. We have retained these beliefs not simply out of blind adherence but because these practices often provide a structure for well-being. While science may not always be the origin of these practices, it frequently offers insights that validate them, showing respect for the wisdom passed down through generations.

So, whether or not one chooses to follow these superstitions is a personal choice, but they deserve more consideration than simple dismissal. Many have endured because they harbor practical health, safety, and social harmony insights. Rather than mere “blind” belief, pamahiin may represent a deep-seated wisdom that science is only now beginning to recognize fully. Perhaps the best kind of “luck” comes from blending tradition with reason—a balance of heritage and understanding that offers the most enduring benefits.

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Doc H fondly describes himself as a “student of and for life” who, like many others, aspires to a life-giving and why-driven world grounded in social justice and the pursuit of happiness. His views do not necessarily reflect those of the institutions he is employed or connected with.