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  FLK 201 Awog

  Awog is a kind of magic used in Central Panay to guard homes. It prevents an intruder from leaving when he enters a specific place, acting like a magnet. Students will not only learn the spell requirements, but the manner by which to choose the most likely areas of intrusion.

  FLK 202 Sampal

  Sampal is a spell that causes extreme swelling of the victim's stomach. This ritual involves the hair of a dead woman and a particular class of creature that has the ability to expand, such as the sea cucumber. The course details the proper means of inserting the representation into the creature, and the binding with the hair before it is returned to sea.

  FLK 203 Dungan Techniques

  Dungan techniques involve practices that inflict harm due to the strong willpower of the sorcerer, coupled with some action toward the victim. In Buyag/Usog this action is a verbal compliment; In Sumpa it is a curse or insult; In Mantala the effect is caused merely by staring at the victim. All three will be discussed in this course.

  FLK 301 Hilo

  Hilo is the creation of a magical poison that can infect anyone who steps atop the ground on which it is buried. It is distilled from the blood of poisonous snakes. The course walks students through the selection of the place for the ritual, the crafting of the bamboo blades, the right offering for the spirit sponsor, and the best types of snakes to lure.

  FLK 302 La-ga

  La-ga is a ritual that causes severe illness. Something from the body of the victim—clothes, hair, blood—is mixed in a cauldron and boiled with a "noxious potion" called igdalaut. The course details the intricate material requirements for the spell, including the preparation of the igdalaut, and the seven trees whose wood must be used to heat the cauldron.

  FLK 303 Paktol

  This course covers the distinct techniques of either using a skull to summon a spirit, or using a representation of the victim (such as a baptized doll, or a photograph) in order to cause harm or death. The two methods are distinguished and the ritual ingredients (such as the nito vine), including the spoken commands, are detailed.

  FLK 401 Barang

  Barang is a type of magic where the sorcerer sends insects or animals to appear inside the body of the victim. The sorcerer needs to use special insects and animals (also called "barang") usually raised by a sorcerer, to make the magic work. The course details the identification of barang animals (for instance, the insect-type have seven legs), their breeding and upkeep, the preparation of the special bamboo tube in which they are stored, and the proper means of commanding them during the period called himatayon ("the dying moon").

  FLK 402 Usik

  This course deals with the special, alternative forms of barang. It will detail the use of animals which are smaller than those used in barang (such as the usik daginut, which uses insects small enough to enter through pores), as well as the introduction of non-living things—for instance, needles, or glass—into the victim.

  FLK 403 Sorcery Defense

  This course deals with possible counter-measures to sorcery which do not involve the use of anting-anting. These include the use of the wood of the balikbalik tree and the leaf of the badyang plant, or the use of hand gestures or ritual phrases to defend from sorcerous attacks. Also discussed are retaliatory measures, such as the extraction of the barang animals from the victim to send back against the sorcerer who used them.

  MAJOR in RELIC MAGIC

  While other forms of magic require years of intense training, to avail of relic magic one need only be in possession of an active anting-anting. Most often visualized as medallions with religious/mystical iconography, most anting-antings are a part of a complex belief system which must be understood if the full potential of the anting-anting is to be realized. Students will be given a grounding in the mythology of the anting-anting, as well as in the language of the oracion, before being instructed as to the manner by which individual anting-antings may be empowered and maintained. Advanced courses will break down the multifarious types of anting-anting (at least those common in the Tagalog parts of Luzon), based on the Pambid Categories.

  Primary textbook: Anting-anting: O Kung Bakit Nagtatago sa Loob ng Bato si Bathala, Nenita D. Pambid, University of the Philippines Press, 2000.

  Secondary textbook: Pasyon and Revolution: Popular Movements in the Philippines, 1840-1910, Reyndaldo Clemeña Ileto; Ateneo de Manila University Press, 1979.

  RLC 101 Anting-Antings Throughout History

  Of all forms of magic, it is the anting-anting that has made the most visible mark on our history. We will tackle fictional characters such as Jaime del Prado, but focus on the usage of anting-antings by historical figures—such as Emilio Aguinaldo, Antonio Luna, and Ferdinand Marcos—as well as groups such the Santa Iglesia, and the ill-fated Lapiang Malaya, who were massacred in 1967 in spite of their anting-antings. Before we begin the actual study of anting-antings, we must re-examine the successes—and the spectacular failures—of those who claim to wield them.

  RLC 102 The Retablo of Faith

  The power of anting-antings is based on faith, and that faith is intertwined with the understanding of an intricate and sometimes counterintuitive hierarchy of divinities. At the pinnacle is the Atardar, Bathala of the Tagalogs, the Infinite God, who created twenty four spirits, which include the Trinitarian God worshipped in Catholic doctrine, Uph Madac (who holds the light of the Sun), Abo Natac (who holds the light of the moon), seven archangels, and Becca (known as Lucifer by Catholics). But the Atardar also manifests as the Santisima Trinidad—Father God, Mother God and Child God—the aspects which are most commonly seen in anting-antings.

  This organization of divinities is sometimes referred to as the Retablo of Faith (based on two images that illustrate the hierarchy), and this course provides an overview to understanding the relation of the divinities to each other.

  RLC 103 Anting-anting Mythology and Iconography

  The particular powers of many modern (talisman-type) anting-antings are based on the words and symbols drawn upon the material of the relic. These symbols are plentiful and diverse: the winged eye, to symbolize the Atardar; The letters "AEIOU" to represent the secret names of Atardar; the whale-like dragon that is a symbol of evil. To decipher these icons, students will be taught the meaning of individual symbols, as well as the myths and stories that tie them together.

  RLC 201 Material Forms of Anting-anting

  Anting-anting can come in many forms (even, in one famous case, two human twins), but in the main they can be divided into two broad categories: those primarily made of raw natural materials (stones, parts of animals), and those that use man-made or processed materials (paper, cloth). The former are called amulets and the latter are called talismans, and for the most part, they follow distinct rules. Amulets are best worn against bare skin, and are frequently used for protective magic. Talismans are usually kept out of sight, and may be used to create luck or positive characteristics. A talisman is also more powerful if it is crafted by the bearer him/herself. This course further distinguishes the two types.

  RLC 202 Acquisition of Anting-anting

  This course tackles both modern and ancient methods of acquiring an anting-anting. Ancient methods require that the search occur during holy days, particularly Good Friday, and usually at a cemetery. What follows is a trial of strength or skill against a supernatural opponent that varies depending on the region: in some places, one contends with a kapre, in others a lamang-lupa, and in yet others, a demon. Modern times have brought about easier ways to acquire an anting-anting, through the purchase from those savants who have learned the secrets of creating their own, but such a search can require even more skill than the ancient techniques, as one must learn which stores are to be trusted and how to test their wares. This course will also deal with the subject of the inheritance of anting-antings—some anting-antings must be cleansed by exposure to the four elements and re-consecrated before they can be passed on, while others grow stronger as they are pas
sed from one generation to another.

  RLC 203 Oracion: Consecration and Feeding of Anting-anting

  Crucial to the activation of any anting-anting, as well as the maintenance of its strength, are prayers of power or "oracion". These prayers are frequently contained in small booklets, libritos, and are a mishmash of pidgin Latin and Hebrew. The prayers are also frequently written as acrostics, shortened versions created with the intent to mislead the uninitiated. There are oracion called Llave, which invoke the aid of the divinities, and those called Palakas, which unlock all power. Anting-antings must also be regularly "fed" prayers, or they lose their powers. This course will also deal with the concept of "loob", or "inner being", the requirement that users of an anting-anting be purified through rituals/abstentions that prove self-control.

  RLC 301 Father God Anting-anting

  This course tackles in detail anting-anting that bear the symbols of the Father God aspect of the Atardar, but it also deals with those that carry symbols particular to the Atardar as a whole. These include those bearing the images of the Unbaptized God, the Alpha-Omega, the Sun, the Tetragramaton, the San Zibar, the Dignum Crucis and the Sagrada Familia. Powers borne by the anting-antings of the Father God include those that protect from bullets, aid in healing, grants good fortune, and control over the emotions of others.

  RLC 302 Mother God Anting-anting

  This course tackles in detail anting-antings that bear the symbols of the Mother God aspect of the Atardar, one which itself manifests in different personas, through the divinities known as the Seven Virgins, and via reincarnation throughout history, primarily in women who become religious leaders. The symbols of the Mother God aspect include the Three Crowns, the Immaculate Conception, the Solam Mitam o Matum, the Three Virgins, and the Breastfeeding Virgin. Powers borne by the anting-antings of the Mother God include those that aid in study, prevent rape, ease delivery, and protect against sorcery.

  RLC 303 Child God Anting-anting

  This course tackles in detail anting-antings that bear the symbols of the Child God aspect of the Atardar, who is equated with the person of Jesus Christ of the Christian faith. The symbols of the Child God aspect include the Santo Niño, the Cross of Stars, the Ecce Homo, the Iresumad, as well as a deified version of José Rizal. Powers borne by the anting-antings of the Child God include those that protect against treachery, and those that protect against evil spirits.

  RLC 401 Angel Anting-anting

  This course tackles in detail anting-antings that bear the symbols of the angels. This includes the images of the seven archangels (as a group or individually) or the cherubim. Powers borne by the anting-antings of angels include those that ensure a good catch, protection from wild animals, and for the gift of eloquent speech.

  RLC 402 Saint Anting-anting

  This course tackles in detail anting-antings that bear the symbols of the various saints. This includes the images of individual saints such as Anthony of Padua, the Trumpet, or the Crossed Keys. As may be expected, each saint has specific areas of patronage. Powers borne by the anting-antings of saints include those that help the bearer determine truth, and ensure fortune in business dealings, as well as one that can open locked objects.

  RLC 403 Followers of Becca Anting-anting

  This course tackles in detail anting-antings that bear symbols associated with Becca (Lucifer) and other evils. This also includes anting-antings that bear the images of folklore monsters such as the tiyanak or tikbalang. Powers borne by the anting-antings of the followers of Becca include those that cause sleepless nights in the target, and those that harm the child of an enemy. There are also special rules that set these "evil" anting-antings apart from others, such as a specific time that they can be tested, and the effect on the morals of the bearer if they are not regularly "fed" oracion.

  RLC 404 Anting-anting Outside the Retablo

  This course tackles in detail anting-antings that bear symbols that are not associated with the Retablo of Faith and the Atardar Hierarchy. These include symbols from the Kabbalah or other faiths (the Buddha, Masonic icons, the Wheel of Fortune) or those with no religious significance (Siamese Twins, the Eagle).

  MAJOR in HEALING MAGIC

  Of all the practitioners of magic, those who practice the healing arts are the most sought after, and the most respected. Unlike medical science, whose limits are well known and extensively documented, a healer of sufficient power can blur the lines between possible and impossible, life and death. To major in Healing Magic is to immerse oneself in the worldview of the albularyo and the mananambal. Students must internalize this view first, before being instructed in methods of diagnosis and treatment of both natural and supernatural illnesses.

  Primary textbooks: (1) Revisiting Usog, Pasma, Kulam, Michael L. Tan, University of the Philippines Press, 2008; (2) Folk Medicine in a Philippine Municipality, F. Landa Jocano, PUNLAD Research House, Inc., 1973.

  Secondary textbook: Cebuano Sorcery: Malign Magic in the Philippines, Richard W. Lieban, University of California Press, 1967.

  HLM 101 Humanity and Health

  To heal the human body, one must first learn to see it as a healer does. To a healer, man is a mixture of opposing elements. Health is achieved when a harmonious balance is found between these elements. This course tackles various conceptions of "health" from the physical ("malusog") to the mental/emotional ("mabuti").

  HLM 102 Introduction to Mystical Causes of Illness

  When an illness is an automatic byproduct of the experience by a person of the supernatural, without the presence of malicious intent, then the cause of the illness is deemed mystic. This course provides an overview of the six mystical theories of illness causation of Professor Michael Tan: potent life force (that inadvertently causes illness in those with weaker life force, such as unintentional instances of usog); pollution (as from exposure to the dead); mystical retribution (cosmic balance as opposed to the wrath of a god); fate; soul loss (in full or in part); bangungot (here not viewed as a mythical creature, but as a nightmare that can kill a person who is unable to wake up during the attack.)

  HLM 103 Introduction to Malign Causes of Illness

  Illnesses caused intentionally by sentient beings, whether human or non-human, fall under the category of malign causes of illness. This course outlines the methodology of numerous practitioners of sorcery, and it will teach students to identify the non-human entities who may be encountered and angered/attracted inadvertently by human beings. The latter includes ghosts, duwende, saitan, lamang lupa, engkanto, kapre and nuno sa punso, as well as less well known creatures such as the Manobo "ayew", beings that coerce adherence to traditional customs by making people sick. The course will also touch on the intentional infliction of mystical causes of illness, such as in soul stealing.

  HLM 201 General Methods of Diagnosis

  This course details the various methods a healer may use to diagnose illness, with the exception of the luop specialty. This includes observation of skin pallor, perspiration, location of the pain, and the appearance of the eyes. The most comprehensive method of diagnosis is through the taking of the pulse, which is believed to be a link to the inner self of persons. Pulse beats taken from various parts of the body are compared, and these indicate which balance of elements of the body have been disturbed. The finger of the healer which first feels the pulse beat of the patient is very important, as this can determine the location of the illness: if it is the index finger, the illness is in the head, if it is the middle finger, the source is in the chest or arms, and if it is the ring finger, the illness stems from the lower part of the body. There are further nuances to the method—for instance, to determine the presence of malevolent spirits, the healer uses his left hand to take the pulse—and by the end of the semester, the student will be conversant in all of these.

  HLM 202 Reading Wind and Temperature

  Two factors that can throw the balance of the body into disarray are the winds, and the amount of heat and cold in a
person. This course will teach a student to distinguish which parts of the body are vulnerable to cold, and which are vulnerable to heat. As for the "winds" what are referred to here are not just natural air flows, but supernatural "bad winds" that cause sickness: the hunab is a warm wind controlled by lamang-lupa that enters people from below, or through pores; the sareno is a cold wind controlled by the engkanto, and enters people from the top.

  HLM 301 Types of Supernatural Diseases

  This course will allow the student to distinguish natural from supernatural illnesses, as well as identify the major types of supernatural illnesses. These illnesses/conditions include: nalamang-lupa (which symptoms can range from mere physical discomfort to full blown insanity), natabang (swelling of the stomach), nabarang (victim of a barang attack), nagaway (victim of a curse, or paktol), namatanda (victim of a nuno), and soul abduction.