Some of these supernatural beings are individualised entities that have their own names and are associated with specific natural phenomena, such as thunderstorms, floods, or fruit ripening. Most Orang Asli believes in the "God of Thunder", who will punish people by sending them a terrible storm. Traditional Orang Asli rituals are designed to maintain a harmonious relationship between humans and supernatural beings. They offer sacrifices to the spirits, praise and gratitude, ask permission to kill animals during hunting, cut down trees, plant cultivated plants, and ask for abundant harvests of wild fruits. More complex rituals are performed by shamans, many of whom have their own spiritual guides in the spirit world. Most of these people believe that spells can cure diseases or ensure success in any field of activity, usually with the help of supernatural beings. During those ritual sessions, the shaman falls into a trance, and his soul goes to travel the worlds, looking for the lost souls of sick people, or meets with supernatural beings and asks them for help. However, in the 21st century, many of them have also embraced monotheistic religions such as Islam and Christianity following some active state-sponsored dakwah by Muslims, and evangelism by Christian missionaries. Pahang Islamic Religious and Malay Customs Council (Majlis Ugama Islam Dan Adat Resam Melayu Pahang, MUIP) filed new Orang Asli Muslim converts from Pahang in 2015 alone. On June 4, 2007, an Orang Asli church was allegedly torn down by the state government in Gua Musang, Kelantan. In January 2008, a suit was filed against the Kelantan state authorities. The affected Orang Asli also sought a declaration under Article 11 of the Constitution of Malaysia that they have the right to practice the religion of their choice and to build their own prayer house. A major scandal involving the deaths of several escapee Orang Asli students led to a discussion over the role of religious indoctrination in schools and forced conversion of Orang Asli community to Islam by the state government. The lifestyle of certain Orang Asli groups that were formed for many centuries, has resulted in the way of solving practical problems and opportunities that these people faced in specific natural and social conditions. Orang Asli communities demonstrate how social life can be reconciled without a hierarchical political system as an intermediary, but instead with gender equality, a combination of close cooperation and mutual assistance with personal