Almost every foreigner who lives in Bali has some kind of recognition of the intense magic that moves over the land here. Some can feel the energy, some see it, some hear its voice in the night. Not everyone is allowed to live here, a non-negotiable fact that has nothing to do with the Immigration Department. A visiting Buddhist nun once stated that she thought Bali was a karmic vortex; people come here to meet their karma. Even the most prosaic reader will know of the dark events that haunt some foreigners on the island before Bali spits them out, dead or alive.
Those in synchronicity with Bali are among the happiest people I have ever known. They acknowledge and respect the swirling smoke of magic that only the Balians/Dakuns can harness.
Balians/Dakuns are the culture’s traditional healers, and hold a special place in Balinese society. These men and women are honoured and perhaps a little feared as direct channels of divine knowledge. I knew nothing about them until a friend took me to a famed balian in Negari to sort out a bad case of post traumatic stress syndrome following a house fire. Cokorda Rai has developed a unique system of diagnosis and treatment that is amazingly effective for stress and depression-related disorders. He often provides a little psychological counseling as well.
Some time ago I mentioned Cokorda Rai in one of my columns and was surprised by the strong response from readers. Through that column I was fortunate to meet Made Surya, eldest son of a Hindu priest and very knowledgeable about Bali’s leading healers. Made was Senior Researcher in Bali for the Society for Study of the Afterdeath. He is now working with Professor Dr. Adi Putera on the first book in English to be written about traditional healing practices in Bali. Made has observed many strong healings which can’t be explained by medical science. I’ve seen a few myself.
According to Made, there are four kinds of healers in Bali. They are not necessarily priests, although they may dress like one, make offerings and visit temples. Balinese people tend to be more comfortable if the healer is also a priest.
Embracing magic is dangerous work. The black and white checks of the poleng cloth remind us that good and evil walk side by side here. The healer must be pure of intent, empty of ego and have the permission of his or her spirit guide for the strong protection necessary before undertaking this work.
The first kind of healer is called Ketakson, from taksu. These are usually channellers who take the position as a kind of middleman between God and the patient, or a dead person. Many use trances to obtain information. The Ketakson will evoke the spirit of a dead person. The spirit enters the channeller, and the family can converse with it and ask practical questions about what kind of offerings and gifts should be made for the cremation. The healer will often take on the voice and mannerisms of the spirit.
The Ketokson can also channel for living people, helping to locate stolen items or giving guidance about the client’s work. A trance is not necessary for this; the healer directly contacts his or her spirit guide for the information. There is no set fee, but people usually put between Rp 50,000-100,000 in an offering as a sesari. Later, if results were good, they may additionally give an umbrella for the healer’s temple as a punia gift. A client who has benefited from the healer’s information will often present a ring or cloth for the healer’s temple.
The second kind of balian is called a ‘Pica’ or ‘Paica’. The Pica receives physical objects or spiritual power, and will not necessarily be a formal student of magic. These mediums may receive objects which appear spontaneously and are used during healing sessions. “I’ve seen a kris suddenly materialize during meditation, standing on its point and rotating by itself,” reports Made, who has been highly educated in both the Balinese Hindu and Western traditions. “The object may be a ring and might not necessarily be beautiful. It may be an ordinary-looking piece of cloth.” The object is dipped in holy water which the client may be sprinkled with, drink or bathe in with traditional herbs. These ritual objects appear and disappear of their own accord. The longest Made has known one to manifest is five years.
The third kind of healer is called a Balian Usada, who has the intention to become a balian and studies with recognized healers. The disciplines include ethics, anatomy, traditional herbs, meditation, yoga, tantrism and other subjects. They also study both black and white magic, which are very similar except for the intention of the practitioner. Although all Balians walk on the white side, they need to understand the other aspect as well.
The last kind of healer combines all of the above (pica, usada and ketaksan). He or she may receive divine knowledge during a severe illness, and then decide to study formally. Many will appear crazy or psychotic while the wisdom is entering them. Cokorda Rai, who used to be a car mechanic, suffered insomnia for 18 months during this process.
Foreign visitors for Bali’s traditional healers should wear a sarong and sash, and bring an offering with a donation of about Rp 100,000. Made and his wife Judy periodically conduct special tours for serious students of Bali’s magic. Contact them at danu@earthlink.net
