MODULE 2

CREATION MYTHS
At the end of these weeks, the pre-service teacher (PST) should be able to:
a.discuss and differentiate the creation myths around the world; and
b. conduct a local-based survey on the creation myth believed by the community.

Lesson 1
GAEA
Gaea was the Ancient Greek personification of the Earth, and, for all intents and
purposes, the Mother of Everything Beautiful in the world. Born spontaneously – either
out of Nothingness or out of Chaos – Gaea brought forth (among others) Uranus, with
whom she subsequently mated to give birth to the Titans, themselves parents of most of
the Olympians. Gaea rebelled against the reigns of all three rulers of the universe
(Uranus, Cronus, Zeus), but, ultimately, she had to accept her grandson Zeus as the
supreme king of all gods and men.
Gaea’s Birth
Gaea (the Earth), “the ever-sure foundation of all the deathless ones who hold
the peaks of snowy Olympus,” was the first deity to be born after Chaos, the gaping
emptiness, came into being. She was followed by Tartarus (the Underworld)
and Eros (Love). Some believe that these three were, in fact, all children of the dark
primeval void, but, most probably, they belonged to the same – the very first –
generation of gods.
Gaea’s First Children
Without a mate, Gaea brought forth three children: Uranus (the Sky), Ourea (the
Mountains), and Pontus (the Sea).
First, she lay with her oldest son, Uranus, and gave birth to eighteen children.
The first twelve of them were the Titans: six females
(Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys), and six males
(Oceanus, Coeus, Crius, Hyperion, Iapetus, and Cronus). Next, she bore the
three Cyclopes (Brontes, Steropes, and Arges), and, finally, the
three Hecatoncheires (Cottus, Briareos, and Gyges).
Afterward, Gaea mated with Pontus and brought into being five more
children: Nereus, Thaumas, Phorcys, Ceto, and Eurybia.
Gaea vs. Uranus
Though lustful and unrestrained, Uranus, the Sky, hated his children; so much so,
in fact, that he pushed each of them back into the Earth (the womb of their mother) at
the very moment of birth. After a while, devastated by grief and pain, Gaea fashioned an
adamantine sickle and asked her children to help her oust Uranus from power.
Cronus – who despised his father – was the only one who wasn’t afraid to agree to her
plan and, following Gaea’s advice, he hid at a different place in her womb and lay there
in waiting for a chance to attack Uranus. The chance came the very same night
when Uranus tried sleeping with Gaea yet again. Cronus stretched forth his hand and
hacked off his father’s genitals. Afterward, he freed his brothers and his sisters and
became the new king of the gods.
Gaea’s Later Progeny
The blood which spurted out of Uranus’ wound sprinkled Gaea and impregnated
her with many more children: the three Erinnyes (or Fates), the
numerous Gigantes (or Giants) and the even more numerous Meliads (the Nymphs of
the Ash Trees).
Gaea vs. Cronus: the Titanomachy
After a brief period of harmony and bliss, Cronus started ruling the world the
same way his father had ruled it before him: brutally and autocratically. Alarmed by a
prophecy and fearing a rebellion, he imprisoned his brothers, the Cyclopes and
the Hecatoncheires, in Tartarus, and swallowed all but the youngest of his six children.
The child – who will grow to become Zeus – was saved thanks to the shrewd advice
which Gaea gave to Rhea, Cronus’ wife: to replace it with a stone.
However, even after successfully freeing his brothers and his sisters, Zeus was
unable to overthrow Cronus – at least not until Gaea advised him to free
the Cyclopes and the Hecatoncheires from Tartarus and form an alliance with them.
This did the trick: after ten years, the Olympians finally won the war against
the Titans (the Titanomachy), and Zeus became the third ruler of the gods.
Gaea vs. Zeus
Zeus’ supreme power was challenged several times; the most serious two of
these challenges were orchestrated by his grandmother, Gaea.
The Gigantomachy
Even at his tyrannical worst, Zeus was a far better ruler than his predecessors;
however, this mattered not in the slightest to Gaea, since Zeus too dared to imprison
some of her children. In his case, naturally, the prisoners were the Titans, left to rot
away in Tartarus.
Consequently, Gaea summoned the best of the rest, the Gigantes, and
commanded them to get rid of Zeus. That’s how the Gigantomachy started, a war which
lasted for a long period, but which, nevertheless, ended with the Olympians prevailing
and Zeus cementing his power.
Typhoeus
The defeat enraged Gaea. Angered, she mated with her brother, Tartarus, and
gave birth to one of the most fearsome creatures in all of Greek mythology: the fire-
breathing dragon Typhoeus, the father of all monsters. Typhoeus was such a formidable
opponent that he managed to singlehandedly fight off almost
all Olympians (including Zeus), before Zeus’ lightning bolts finally overwhelmed him.
The Truce
After Typhoeus’ demise, Gaea conceded defeat and accepted Zeus as the
supreme leader of all gods. To prove her allegiance, she warned her grandson that the
child his first wife (Metis) was pregnant with, was destined to overthrow him. Years
later, Gaea attended Zeus’ wedding with his seventh – and final – wife, Hera, and gifted
the Queen of Olympus the golden apples of the Hesperides.

Lesson 2

YGGDRASIL

Yggdrasil (pronounced egg-draw-sill) is known as "The World Tree, " The Ash
Tree," "The Yew Tree," and "The World Ash Tree." The Yggdrasil is more commonly
referred to as a Ash Tree in most translations and by most researchers of Medieval
literature studies. The Yggdrasil is sometimes spelled with two "l's" as in Yggdrasill and
sometimes with one "l" as in Yggdrasil. When spelled with two "L's," it has been
assumed to be the connection of Odin's horse to the World Ash Tree.

Again, this is my ever changing Gnosis and revelation concerning the

Yggdrasil. As I study and learn more, this page may change!

Introduction:

At the end of the last ice age, the great glaciers that capped Northern Europe
melted, uncovering a barren and very rugged land. The withdrawing ice melting gave
way to rivers flowing into new forests and plains. The reindeer, aurochs, wolves, bears,
and foxes migrated north toward the glaciers of the north while hunters pursued the
animals. The people were forever struggling against Frost Giants, the cold-hearted
spirits of the mountains and glaciers. They hunted in the tundra's and retreated to the
valleys of lush forests and meadows roaming back and forth across northern Europe
and Asia for thousands of years.

Life in the north was hard for the nomadic tribes that decided to settle along the
north seas for they could go no further North. The Frost Giants sent bitter storms
howling down from the mountains. Wild beasts, trolls and evil spirits lurked in the
pathless forests, and strange monsters wrecked their ships. The northern tribes were
tough but were also protected by their own Gods! They honored the All Father, Odin,
first among the Æsir Gods and his realm was made up of Nine Worlds:

Asgarðr (AHZ-gahrd) The realm of the Æsir Gods and Goddesses. Represents
individuality, ones highest plane, ones higher self, spirituality. It contains many halls
and houses with "Valhalla" as the main hall and is ruled by the All Father,
Odin/Odhinn/Woden/ Wotan, and his consort and equal Freyja/Frija/Frigg/Frigga the All
Mother. This is the realm of "myne" (memory) and "hugh" (intellect) of the mind.
Within Asgarð:

Asgarð is home of the Gods, the Æsir. Valhall, the hall of the dead warriors is here.
Also, Hliðskjálf, the place that Odin could see the whole world. Idavollr lies within
Asgarð as well. Gladsheimr is the temple of the Gods and Vingólf (Gylaginning 13) is
the temple for the Æsir Goddesses.

Iðavollr also lies within Asgarð and is described as vollr, a field, a place, to flow
together, to ramble to take a pleasant walk. This is the mythical plain, the plain of Ida.
Ida was my mother´s name and I often wondered what her name meant. One of the
meanings of Idavollr meant the field of continually renewing, rejuvenating. I found this
most interesting.

BIFROST (BEE-frost) is the icy fiery rainbow bridge guarded by Heimdallr that connects
the world of humans to the world of the Gods. It is said that the Gods and Goddesses
must cross this icy fiery rainbow to travel from Asgarðr to the Well of Wyrd and back
daily.

Below Asgarðr and above Midgarðr is:

Lojossalheimr is the world of the light elves containing sub-strata of halls or abodes of
white light. This is where the brightness of the human intellect (hugh) is derived.

Around Midgard/Midgarðr representing the four directions and the elements are:

NORTH

Kingdom of Northi, Helheimr of Northi Nine nights North and down, (below which you
find Nilfheim (and below that you find Nastrod dead mans stand")

Nilfheim (NIFF-el-hame) is the origin of all the waters and is enveloped in Ice. Known
as the land of Mist it is a field of magnetism and contradiction representing an opposite
to South. Nothing can survive there in a zone of nonexistence except on the very outer
edges closest to Midgard. The element of North is represented as Ice in my tradition.

SOUTH

Kingdom of Suthri, Muspellheimr, (home of the fire giant)

Muspelheimr (MUS-pel-hame) is the fiery sparks of life and all forms of positive
energy. It is a creative force and the opposite to North in polariety. Between North and
South is the balance of Ice and Fire that make Midgarðr possible for life to survive. It is
too hot to survive in MuspelheimR and it is too cold to survive in Nifhlheimr. Only on the
outer edges closest to Midgarðr can life survive. The element of South in my tradition is
represented by Fire.
WEST

Kingdom of Vestri, Vanaheimr, (over the waters)

Vanaheimr (VAH-nah-hame) the land of Vanir (ON) are the fertility Gods and
Goddesses. They represent harvest, fruition, productivity, personal growth and the
cycles of the Seasons. The attribute of this direction is feelings and intuition. The rains
usually come from the West. In my tradition West is always represented by the element
of Water.

EAST

Kingdom of Austri, Jotunheimr, (in the mountains to the east)

Jutunheimr (YOH-tun-hame) The east is the realm of the "giants" known as

"Jotunar". While Vanaheimr is represented by cycles that are according to nature's
consistant time clock, Jotunheimr is the realm of constant change and evolution. It is
the power of change that could result in destruction. The winds from the East always
bring change and sometimes destruction. The destruction usually brings about a
sudden change necessary for either good or bad. East represents thinking and logic
and in my tradition and is represented by the element of Air.

Midgarðr (MID-gahrd) The level where we (humanity) are now and this is our reality.
Known as middle Earth it represents the personality, ones Ego, our conciousness, or
lower self. Midgarðr is part of the stability of order within the Nine Worlds that
includes Asgarðr, and Lojossalheimr.

Below Midarðr and above Helheimr is:

Svartalfheimr world of dark elves which are really dwarves, the formative aspects of
being. This is the realm of shape and formation of all humanity. All things in Midgarðr
take shape or form in Svartalfheimr. Everything formed here manifests in Midgarðr.

Helheimr is the realm of the dead, the Underworld. All souls undergo rebirth here. Our
ancestors are ever present and actually nourish the living with their presence. This is
an important part of Ancestor Worship. If this is true, honoring our Ancestors will
insure their rebirth to another level or reincarnation which is part of my tradition.

It is very difficult to leave Helheimr which is in the realm of the Goddess Hel, daughter
of Loki. It takes a great deal of power provided from the outside. I believe that power is
Ancestor Worship by honoring all the mothers, grandmothers of my lineage and
all the fathers, grandfathers of my lineage.
YGGDRASIL

The World Ash Tree of Norse mythology, consists of three huge roots and is
considered to be the pillar of the Universe. Each root goes into one of three wells.

The first root is in Vanaheimr and goes into the Well of Urd or Well of Wryd,
where the three Norns live in their cave perpetually deciding the fate of human
beings. The three sisters are "Urd "that which has become," Verdandi "that which is
becoming," and Skuld "that which will become."

Wyrd is a name that originated with the three Norse sisters known as the
Norns. They were known as Urd - "that which has become," Verdandi - "that which is
becoming," and Skuld - "that which should become." One of the three great roots of the
Yggdrasil reaches into the Well of Wyrd keeping the World Tree replenished. At the
well of Wyrd, the three Norns, also known as the Sisters of Wyrd, continuously "rist" (rist,
means to engrave) Rune staves which are continuously thrown into the Well of
Wyrd. The Well of Wyrd contains all the cosmic knowledge from the beginning of all
time.

There is so much going on in the Cosmic Tree of Life! At the very top of the Tree
there is a hawk named Veldrolnir. He is perched on top of the wise Eagle's
forehead. The Eagle when it flaps its wings causes the winds of the earth to blow. At
the root of the tree is a serpent named Nidhoggr that is responsible for constantly
destroying the Yggdrasil by gnawing at its roots. A squirrel named Ratatosk constantly
runs up and down the tree exchanging insults between the wise eagle and
Nidhoggr. The four harts or stags Dain, Dvalin, Duneyr, and Durathror have voracious
appetites constantly nibbling at the leaves of the Yggdrasil! It is said that they represent
the four directional winds when they run around.

The second of the three roots goes into the Well of Mimir in the land of the
giants known as Rimes-Thursar (the Frost Giants) in Jotunheimr. This is where Odin
sacrificed one of his eyes for a drink from the bubbling cauldron, a well of enlightenment,
so that he would speak eloquently.

The third root stretches into the Well of Helvelgamar, an underground spring of
Nilfheim where Nidhoggr, the terrible serpent, is coiled around the base of the tree
constantly eating at the roots of the Yggdrasil. This is the underworld presided over by
the goddess Hel, Loki's daughter who is one of his three off springs. While locked by a
gate within her realm, she resides over life and death and is half living and half dead as
well.

The roots of the Yggdrasil produced a magic fluid called aurr. This is probably
the life giving lunar blood that lies secretly at the root of all universal-elixir myths. The
Yggdrasil was also the universal mother, “source of unborn souls." The first man, Askr,
was created from the Ash tree and the first woman, Embla, was created from the Elm
tree, and it was Odin that blew the breath of life into both of them.
 Lesson 3

SHINTOISM

Oldest religion in japan, and is different from all other religions covered in this
book. Shinto has no scripture and is centered on the worship of nature. During the more
recent past, Shinto has also been taken as cultural identifier of the Japanese people.

The Japanese arrived in the Philippines after the Spanish occupation of our
country.

Shin meaning Kami or gods and to or do meaning path

Shinto does not have a founder nor does it have sacred scriptures like the
sutras or the Bible. Propaganda and preaching are not common either, because Shinto
is deeply rooted in the Japanese people and traditions.
Shinto temples in Japan and elsewhere are situated in the quiet of lush gardens
and ponds that are attractive especially for people who want a respite from the noise of
city life.
"Shinto gods" are called kami. They are sacred spirits which take the form of
things and concepts important to life, such as wind, rain, mountains, trees, rivers and
fertility. Humans become kami after they die and are revered by their families as
ancestral kami. The kami of extraordinary people are even enshrined at some shrines.
The Sun Goddess Amaterasu is considered Shinto's most important kami.
The mythology of Japan has a long history dating back more than 2,000 years.
It became part of two major religious traditions: Shinto, an indigenous religion, and
Buddhism, which developed in India and came to Japan from China and Korea.
Japanese mythology includes a vast number of gods, goddesses, and spirits.
Most of the stories concern the creation of the world, the foundation of the islands of
Japan, and the activities of deities, humans, animals, spirits, and magical creatures.
Some myths describe characters and events associated with particular places in Japan.
Others are set in legendary locations, such as the heavens or the underworld.
For many centuries myths were transmitted orally in Japan. In A . D . 712, a
written version of the mythology, the Kojiki (Records of Ancient Matters), was compiled
for the Japanese imperial court. The tales in the Kojiki tell of the creation of the world,
the origin of the gods, and the ancestry of the Japanese emperors, who claimed
descent from the sun goddess Amaterasu.
Amaterasu - goddess of the sun and fertility who brings light to the world
Hachiman - god of warriors, known for his military skill
Inari - god associated with rice and merchants
Izanagi - creator god
Izanami- creator goddess
Kagutsuchi - god of fire
Susano-ôviolent - god associated with storms and the sea, Amaterasu's brother
Tsuki-yomimoon - god, Amaterasu's brothers
In Japanese mythology, everything in nature has a kami— a deity or spirit. As
a result, the Japanese pantheon is enormous, with some sources claiming that there
are millions of different spirits and deities. Throughout Japan, local myths and legends
tell about the kamt of a particular place, such as a rock, a pair of trees, or a mountain.
However, several major deities appear in significant roles in a number of stories from
different regions.
The two most important creator deities are Izanagi and his sister Izanami.
According to the myths, they made the islands of Japan as well as many of the gods
and goddesses. Izanagi and Izanami also appear in a story about a descent to Yomi-tsu
Kuni, a land of darkness and death associated with the underworld.
Perhaps the best-known Japanese deity is the sun goddess Amaterasu. Said
to be the ancestor of the imperial family, she brings light into the world and is
responsible for fertility. Her shrine at Ise is the most important shrine in Japan.
Rituals in Shintoism are quite important because it is believed as the outward
manifestation of faith in the kami. While some rituals are done at home, others are
practiced in temples. The Nakatorimochi, or Shinto priest, takes the primary role as
officiator of the rituals. Although there are currently more male priests, the earliest
priests
In the 10th century, imperial ceremonies were conducted by the emperor who
also administrates priestly rites in behalf of all the Japanese people. Other priestly
classes include ritualists, abstainers, diviners, and dancers and musicians.
Shinto rituals are a central component of most of the national festivals in Japan,
as well as of the more specialized events at particular shrines and other sacred sites.
Most often they are performed by male priests who are assisted by a female shrine
functionary called a miko, who often is a shaman.
The most common type of ritual involves purification - symbolically purifying
oneself or an object before interacting with the kami (Shinto gods). Purification is done
with water (rinsing, washing, bathing) or with the priest's wand. Other common rituals
include the formal reading of prayers from ancient collections, and making food and
drink offerings to the kami (which is later shared in a communal meal). Again, these are
done by priests.
Shinto is divided into three main divisions:
Jinja Shinto or temple-based Shinto,
Kyoha Shinto, which is practiced by small group unaffiliated with temple-based Shinto;
and
Tsuzoku Shinto, which is folk-based or popular Shinto practices spread in various parts
of Japan.
Norito is the Japanese term for public ritual prayers. It is one of the four important
elements of the Shinto worship. The other three are
the harai (purification), shinsen (offering), naorai (festivals).
The torii, is Japanese traditional gate most commonly found at the entrance of or within
a jinja, or Shinto shrine, where it symbolically marks the area of sacred grounds.
Shinsen, in the Shintō religion of Japan, food offerings presented to the kami (god or
sacred power). The dishes may vary according to the shrine, the deity honoured, and
the occasion of worship, but they generally consist of rice, sake (rice wine), rice cake,
fish, fowl, meat, seaweed, vegetables, fruits or sweets, salt, and water.
Shinto festivals - Matsuri
Kanda Myojin shrine, Tokyo
The word matsuri can refer to any occasion for offering thanks and praise to a deity at a
shrine. It comes from a word meaning 'to entertain' or 'to serve'. Matsuri is also used to
refer to Shinto festivals.
Shinto festivals generally combine solemn rituals with joyful celebration, and these
celebrations can include drunken and loutish behaviour.
Shogatsu/Shinto New Year's Festival
The Kami (Holy Spirits) of the four directions are honored, and prayers for
happiness, good health, and prosperity.
Setsubun-sai (bean throwing festival) is celebrated in Japan on February 3rd , marking
the day before spring with various traditions meant to drive away evil spirits and bad
luck and cleanse the home and family for the coming year.
Haru Matsuri literally means spring festival. The Japanese carry out ​ ​ a lot of
activities and events, that traditionally were intended to pray for a new crop and to
welcome the spring. With spring comes the blooming period, which for the Japanese
means change, a new beginning.
In the late 6th century AD the name Shinto was created for the native religion
to distinguish it from Buddhism and Confucianism, which had been introduced from
China. Shinto was rapidly overshadowed by Buddhism, and the native gods were
generally regarded as manifestations of Buddha in a previous state of existence.
Buddhist priests became the custodians of Shinto shrines and introduced their own
ornaments, images, and ritual. At the end of the 8th and the beginning of the 9th
centuries, the celebrated Japanese teacher Kukai, or (posthumously) Kobo Daishi,
established a doctrine uniting Buddhism and Shinto under the name of Ryobu Shinto
(Japanese, "the Shinto of two kinds"). In the new religion, Buddhism dominated Shinto,
and elements were adopted from Confucianism. The ancient practice of Shinto proper
virtually disappeared and was maintained only at a few great shrines and in the imperial
palace, although the emperors themselves had become Buddhists. The distinctively
Shinto priests became fortune-tellers and magicians.
Asuka and Nara Period
Japan’s first historical epoch–the Asuka period, named for the area near Nara
where the court resided–coincides with the introduction of Buddhism into the country.
This new religion contained many ideas and images that were radically different from
the concerns of native Shinto. Along with Buddhism, other important foreign concepts
and practices, including the Chinese written language, the practice of recording history,
the use of coins, and the standardization of weights and measures–all of which
supported the creation of a single-ruler state based on the Chinese model of a
centralized, bureaucratic government–were imported from China and Korea. Taken
together, these imports had a profound impact on all aspects of Japanese society.
The Taiho Code went into effect in 702. It symbolized the advances Japan had
made since the sixth century in the establishing of a state in the Chinese style.
Prince Shotoku Taishi had begun the practice of sending Japanese students to
China in the early seventh century, a practice that continued long after his death.

Lesson 4
DRAGON AND THE EGG
( Chinese Mythology)
The earliest Chinese texts contain many myths about wondrous rulers of
ancient times; however, there are no creation stories to be found among them. The
story of Panku is probably the closest Chinese version of a creation myth. It first
appears in the Han dynasty (206 B.C.–A.D. 220), hundreds of years after the first
stories were told about the ancient rulers. Many experts believe that the story of Panku
was molded and influenced by the caravan traders who wound across the deserts and
mountains of the Middle East, India, Africa, and China carrying silk, spices, and other
precious items of trade.1 The Panku story shares some common elements with creation
myths of those far-flung regions: a cosmic egg, separation of the world into opposing
forces, and doomed gods. This story introduces the important concept of yin and yang.
These opposing forces, which exist in everything found in nature, are not seen as evil
and good, but as dark and light, female and male, earth and heaven. One cannot exist
without the other. In this story, Panku is depicted as a giant. In other versions, he
appears in his withered human form, clothed in bearskin and leaves.
 PANKU CREATES THE WORLD
Once, the world was a mass of swirling darkness. There was no heaven. There
was no earth. All the forces of the universe were trapped inside a small egg, tumbling
and spinning in utter chaos.
Inside the egg was a tiny creature named Panku. He slept soundly, unbothered
by the disorder around him. As he slept, Panku grew, and the egg also grew around him.
For eighteen thousand years Panku slumbered peacefully, until he had developed into a
well-formed, muscular giant whose body spanned ninety thousand li (about thirty
thousand miles). In perfect harmony with Panku’s body, the eggshell also stretched,
straining to hold both the expanding giant and the turbulent gases of the world inside its
boundaries.
One day when the universe was especially unstable, Panku woke up. All around,
he saw nothing but darkness and confusion. At first, he was intrigued by the irregular
rhythms of the world. He watched, fascinated, as whirling particles burst and scattered
around him. Quickly, he learned to dodge exploding gases by nimbly jumping from side
to side.
After awhile, however, he became tired of all the noise 17 PANKU CREATES
THE WORLD and confusion. The constant commotion jangled his nerves. The din
produced a ringing in his ears that made him extremely irritable. The longer he watched
the chaos of the universe, the more he longed for the tranquility of his deep sleep. The
chaos bothered him, but even more important, Panku realized that the fragile shell of
the universe might rupture at any moment.
Panku knew he would have to take action, so he waited until the world was in a
state of uneasy calm, then grabbed a long meteor. He picked it up like an ax and swung
it down with every ounce of his strength. It crashed upon the exact center of the egg
with a huge sonic boom. The sound reverberated throughout the world and split all the
particles and gases of the universe in two. The light, pure forces of the world drifted up
and formed the blue heavens. The heavy, dark forces of the universe sank down and
formed the fertile earth.
Panku was delighted with his new world. It had beauty, order, and peace. To
preserve these conditions, he propped up the sky with his strong arms, wedging his
body between heaven and earth. Each day, the sky rose ten li as Panku stretched and
shoved it higher and higher.
For eons, he held up the sky without complaint, determined that the world should
not dissolve back into chaos. As time passed, however, he became weary as his
cramped muscles tightened from the weight of the world. For centuries, Panku pushed
in agony with every sinew, muscle, and bone of his body. He cried out for help, but his
voice just echoed in the emptiness. No other living creature was around to hear him.
Each day he longed for relief; each day he received none. He struggled for tens of
thousands of years until heaven and earth each lost its memory of the other—and were
forever separated into the forces of yin, the dark, and yang, the light.
 When the sky was firmly attached to the heavens and the earth was soundly
anchored below, Panku finally lost his resolve. Slowly, he grew weaker and older. His
body gradually shrank and wrinkled. His muscles loosened, and his breath became faint.
After centuries of stretching and straining, the reliable giant fell to the ground, exhausted
and drained.
His massive, withered body covered the earth gently like a carpet. His flesh
crumbled and spread rich, dark nutrients and sweet smelling soil upon the barren
ground. His beads of sweat sprinkled droplets of rain and dew on the soft fertile earth.
The tangled hair on his head and beard became the stiff branches of trees and bushes.
The hair on his arms turned into tiny leaves, trailing vines, and delicate flowers. His
teeth and bones broke into bits of shiny metals—gold, silver, and copper—which
embedded themselves deep in the earth. His bone marrow hardened into creamy,
translucent jade in colors of lavender, green, and white. His blood trickled over the land
to create large pools and swift rivers. His voice, even in its weakness, produced rolling
thunder and crackling lightning. His dying breath formed blowing winds and puffy clouds.
Finally, released from his suffering, Panku sobbed tears of gratitude which fell
and created glittering, vast bodies of water that became the oceans. Finally his work
was over, and Panku, the creator, was dead. In his place, he left a world that sparkled
and twinkled with splashes of bright blues, vibrant greens, dusky browns, and clear,
cold rushing waters.

Lesson 5
BRAHMANISM
(Hindu Mythology)

Brahmanism is an ideology and a way of life, originating from the history of the
Vedas, often called a philosophy, practised on the basis of specific inferred beliefs.
The fundamental and principle belief of Brahmanism defines Brahman and its
attributeless element that was first captured by the Rishis who compiled the Vedas.
"That which existed before creation, that which constitutes the existent whole, and that
into which all creation dissolves is the all-pervading Brahman, and the cycle of creation,
sustenance, and destruction of the universe is endless." (Kena Upanishad)

Brahman, the Universal Intellect

The Vedic era thrived from 1500 BCE to 500 BCE in northern India on both sides
of the Indus river. The Indus valley was civilised by the Aryans – the 'noble' ones – who
worshipped nature. The Vedas originally believed in the concept of Sanatana Dharma
(eternal order of life) where nature was worshipped with rituals and praise, which
supposedly forms a significant part of the Vedas. The Vedas originated the ideology of
Brahman, which became the central theme of those following the Vedas and its
principles.
 That which cannot be expressed by speech, but by which speech is
expressed — That alone is known as Brahman and not that which people
here worship.
 That which cannot be apprehended by the mind, but by which, they say, the
mind is apprehended — That alone is known as Brahman and not that which
people here worship.
 That which cannot be perceived by the eye, but by which the eye is
perceived — That alone is known as Brahman and not that which people
here worship.
 That which cannot he heard by the ear, but by which the hearing is perceived
— That alone is known as Brahman and not that which people here
worship. (Kena Upanishad)

Brahman as the Ultimate Reality, the Universal Intellect that is endless, without
beginning, middle and end is a metaphysical concept which forms the basis of
Brahmanism. Brahmanism is considered to be the predecessor of Hinduism.
Brahmanism is the central theme and belief of Vedic followers, its thoughts and
philosophical concept giving rise to the primary and socio-religious belief and conduct in
Hinduism.

Since the inference and perception of Brahman were put forward by the Rishis,
the ones who later became staunch followers of Brahmanism, they were considered,
according to some, to be of priestly caste and were called Brahmans. They duplicated
the ideology through teachings and performance of rituals, and thus Brahmanism came
to be practised with vigour and unwavering determination. Brahmanism, as some
researchers claim, is also said to have got its name from the Brahmans, who performed
the Vedic rituals. Moreover, a Brahman priest is the one who is always engrossed in the
thoughts of the eternal Brahman. Brahmanism, nevertheless, remains the most sought
after ideology which baffles the interpretation abilities of the wisest preceptors and
superior scholars and to this day remains an exhaustless mystery.

Core Concepts of Brahmanism

The core concepts of Brahmanism are significantly aligned with metaphysics,

questioning what is actually real, the validity of time, of being, of consciousness, and the
origin and basis of all existence. Many scholars, such as archaeologists, geologists,
Indologists, and philologists, have taken refuge in the writings of the Vedas, especially
in the concept of Brahman since it is directly related to humans and their origin.

Brahman as the all-pervading, all-eternal, and the prime cause of 'all that moves
and does not move', forms a major acceptance in Brahmanism. It rests on the belief that
everything that ever existed, that exists now, and that is going to exist is a minuscule
event in the all eternal universal reality, called Brahman. The Atman – the soul – forms
the second most important concept in Brahmanism. The Atman is considered to be the
source of all vitality among humans. The soul of a living being is considered to be self-
same as Brahman itself, thus leading to the belief that a human who embodies the soul
is no other than Brahman and has all the attributes of Brahman. The soul, thus identified
to be identical with the Supreme Soul which pervades everything, forms a significant
belief in Brahmanism. The Supreme Soul, which is never born yet is the reason for the
birth of all, forms the underlying principle in Brahmanism, which expanded following the
inference of Brahman.

One soul is considered as self-same with the Supreme Soul, which is nothing but
Brahman. This belief shows the influence of Brahmanism on Buddhism, Jainism, and
Hinduism. Hinduism today is regarded nothing less than the progeny or an offshoot of
Brahmanism, since Hindus got their name from Indus river, on the banks of which, the
Aryans practised the Vedas. Hence, Hindus following the Vedas and its Brahman belief
were seen as the first propellers of Hinduism.
Influence & Interpretations

Brahmanism’s famous but most ingrained influence is seen on Hinduism, in the

sense and to the extent that Hindus do not distinguish between Brahmanism and
Hinduism. Brahmins, a priestly caste privileged to practise the Vedic rituals are the
carriers of the performance-based implementation of the ideology. They perform rituals
and sacrifices described in the Vedas, including worship and praise of the forces of
nature. Brahmanism today is a belief system well-researched among cosmologists
trying to decipher the complexity of the universe and its likely origin.

BRAHMANISM IS CONNECTED TO & CONCERNED WITH THE FORCES OF

NATURE, THE ORIGIN OF HUMANKIND & THE INHERENT MYSTERY
ASSOCIATED WITH EVERY CREATURE.

Buddhism and Jainism have been considered to be offshoots of Brahmanism in

terms of its ideology and principle beliefs, but they have fine-tuned it to their own
interpretations. One following Brahmanism is most likely to believe unquestionably in
the concept of rebirth of humans because the soul embodied by the human flesh would
soon take refuge in a new body, a new avatar, to accomplish its unfulfilled desires.
Buddhism does not believe in the concept of rebirth but has interpreted Brahmanism to
the comfort that everything else is nullity in the universe except Brahman that alone
exists and is eternal. Buddhists also defy and reject the belief of a human soul, stating
that there is one undeniable living soul, and humans do not embody a soul but are full of
suffering, constituting their impermanence. Likewise, Jainism adopts another
interpretation of Brahmanism and places their reliance on the existence of soul, matter,
time, space, dharma, and Adharma. In contrast, Brahmanism believes in the oneness of
all beings and of all elements, forming the entity of Brahman, which is without any
property or attributes. Thus, Buddhism and Jainism, though considered as offshoots,
have deviated from the principle belief of Brahmanism and formulated their own
understanding.

Brahmanism has a much more intellectual appeal than other ideologies/religions

as it is connected to and concerned with the forces of nature, the origin of humankind,
and the inherent mystery associated with every creature. Vedanta is one of the most
influenced traditions or ideological forces that emerged from Brahmanism. It places its
belief in non-duality and shuns everything that proposes the duality of existence, thus
called as Advaita (non-dualism). Dvaita (dualism) in Vedanta, has also been influenced
by Brahmanism and has a sect of followers. In addition, Yoga, a large and growing
spiritual practice and discipline, has also been influenced by the philosophy of
Brahmanism. Samkhya philosophy, relying on the three elements of perception,
inference, and testimony from reliable scriptures to gain knowledge, has gained
significant influence from Brahmanism regarding how knowledge is acquired and
conduct is regulated.

Lesson 6
MALAKAS AT MAGANDA
( Filipino Mythology)

When the world first began there was no land; there was only the Sea and the
Sky, and between them flew a huge, beautiful Kite (a bird similar to a hawk). One day,
the bird, which had nowhere to land and rest, grew tired of flying about, and in
frustration stirred up the Sky in a quarrel against the Sea. The Sky threw rain, thunder,
and lightning that reached the Sea, who in turn rose up and hurled waves and
hurricanes that reached the Sky.

In order to restrain its fury, the Sky showered a multitude of massive boulders
down upon the Sea, which became the islands that formed the Philippines. These
islands prevented the waters from rising any more - instead causing them to flow back
and forth, and thereby creating the tides. Afterwards, the Sky then ordered the Kite to
light on one of the newly-formed islands to build her nest, and to leave the Sea and the
Sky in peace.

Now at this same time the Land Breeze and the Sea Breeze were married, and
they had a child which they named Bamboo. One day, when Bamboo was floating
against the sea, it struck the feet of the Kite. Shocked, hurt, and angered that anything
should strike it, the bird furiously pecked at the bamboo until it split in half. Out of one
section came a golden-bronze colored man, named Malakas (Strong One) and from the
other half came a similarly hued woman, named Maganda (Beautiful One).

The earthquake then called on all the birds of the sky and the fish of the sea to
see what should be done with these two, and the animals decided that they should
marry each other. Together, Malakas and Maganda had many children, and from them
eventually came all the different races of people.

After a while the parents grew very tired of having so many idle and useless
children around. They wished to be rid of them, but they knew of no other place to send
them off to. Time went on and the children became even more numerous that the
parents could no longer enjoy any peace. One day, in an act of pure irritation and
desperation, Malakas seized a stick and began beating them on all sides.

This so frightened the children that they all fled in different directions; seeking
some place to hide both within and outside the house. Some of the children ran into
hidden rooms in the house, several concealed themselves within the actual walls, while
others hid in the fireplace. Some ran outside and the rest fled out to the sea.

Now it happened that those who went into the hidden rooms of the house later
became the chiefs of the islands (Maharlikas); and those who concealed themselves in
the walls became slaves (Alipins). Those who hid in the fireplace became the Negritos
and the Aetas; and those who ran outside turned into free men (Timawas). As for those
who fled to the Sea; they were gone many years, and when their children eventually
came back, they had become the white foreigners.

Tungkung Langit and Alunsina

(Panay-Visayan)
One of the stories about the creation of the world, which the old people of Panay,
especially those living near the mountains, do not tire relating, tells that in the beginning
there was no sky or earth—only a bottomless deep and a world of mist. Everything was
shapeless and formless—the earth, the sky, the sea and the air were almost mixed up.
In a word, there was confusion.
Then from the depth of this formless void, there appeared two gods, Tungkung
Langit and Alunsina. Just where these two deities came from, it was known. However, it
was related that Tungkung Langit had fallen in love with Alunsina; and after so many
years of courtship, they got married and had their abode in the highest realm of the
ethereal space, where the water was constantly warm and the breeze was forever cool.
It was in this place where order and regularity first took place.
Tungkung Langit was an industrious, loving and kind god whose chief concern
was how to impose order over the whole confused set-up of things. He assumed
responsibility for the regular cosmic movement. On the other hand, Alunsina was a lazy,
jealous and selfish goddess whose only work was to sit by the window of their heavenly
home and amuse herself with her pointless thoughts. Sometimes, she would go down
the housesit down by a pool near their doorsteps, and comb her long, jet-black hair all
day long.
One day Tungkung Langit told his wife that he would be away from home for
some time to put an end to the chaotic disturbances in the flow of time and in the
position of things. However, despite this purpose Alunsina sent the breeze to spy on
Tungkung Langit. This made the latter very angry upon knowing about it.
Immediately after his return from his trip, he called this act to her attention,
saying that it was ungodly of her to be jealous, there being no other creature living in the
world except the two of them. This reproach was resented by Alunsina and a quarrel
between them followed.
 Tungkung Langit lost his temper. In his rage, he divested his wife of powers and
drove her away. He did not know where Alunsina went; she merely disappeared.
Several days after Alunsina had left, Tungkung Langit felt very lonely. He
realized what he had done. Somehow, it was too late to even be sorry about the whole
matter. The whole place, once vibrant with Alunsina’s sweet voice, suddenly became
cold and desolate. In the morning when he woke up, he would find himself alone; and in
the afternoon when he came home, he would feel the same loneliness creeping deep in
his heart because there was no one to meet him at the doorstep or soothe the aching
muscles of his arms.
For months, Tungkung Langit lived in utter desolation. He could not find Alunsina,
try hard as he would. And so, in desperation, he decided to do something in order to
forget his sorrows. For months and months he thought. His mind seemed pointless; his
heart weary and sick. But he must do something about his lonely world.
One day, while he was sailing across the regions of the clouds, a thought came
to him. He would make the sea and the earth, and the sea and the earth suddenly
appeared. However, the somber sight of the lonely sea and the barren land irritated him,
so he came down to earth and planted the ground with trees and flowers. Then he took
his wife’s treasure jewels and scattered them in the sky hoping that when Alunsina
would see them she might be induced to return home. The goddess’ necklace became
the stars, her comb the mood, and her crown the sun. However, despite all these,
Alunsina did not come back.

Up to this time, the old folk say Tungkung Langit lives alone in his palace in the
skies. Sometimes, he would cry out his pent-up emotion and his tears would fall down
upon the earth. The people in Panay today say that rain is Tungkung Langit’s tears.
Incidentally, when it thunders hard, the old folk also say that it is Tungkung Langit
sobbing, calling for his beloved Alunsina to come back—entreating her so hard that his
voice reverberates across the fields and country sides.