If you would like to experience Holistic Healing in your trip, Bali
is the perfect place to meet healers.
One of the
most memorable and profound experiences as expressed by our Balinese Spiritual
Journeys travelers, is a session with a Balinese traditional healer.
Healers in Bali are called Balian, Jero Tapakan, or Pemangku/priest.
Evidence of
the existence of traditional healers in Bali date back to the 1300′s, yet the
healers practicing today is an amalgam of the techniques of indigenous healers
and the influence of Hinduism, just as the Hinduism of Bali is an amalgam
of indigenous animism, Buddhism and the Hinduism of India. As the
influence of the Hindu religion permeates all aspects of life in Bali, it is also
at the core of the treatment used by the Balian. The Balinese religion
incorporates tantric aspects of
deliverance through magico-religious means (this influence being from the
ancient east Javanese kingdoms). The Balian incorporates these various
philosophical approaches to produce a cosmology of healing and “disease”.
The
Balians
The
system of traditional medicine in Bali has become institutionalized in the
culture and specialization both in technique and expertise exist. The Balian Apun
utilize physical manipulation of the body and set broken bones; the Balian
Manak are midwives; the BalianTenung are diviners; the Balian Metuunan are
those who are able to be possessed by souls of the dead.These are the
specialists. The majority of traditional healers are generalists who treat a variety
of conditions and are known as either Balian Usada or Balian Tapakan.The Balian
Usada, often referred to as a literate healer, acquire their skills
by formalized study of classical texts about healing (the“usadas’). They specialize in the use of the ancient palm leaf
manuscripts (lontar) to give advice
and treatment after eliciting symptoms from the client. The Balian Usada go
through a process of apprenticeship to prepare for consecration (mawinten) by the community and the Hindu
religion. All Balian Usada are male.
The Balian
Tapakan obtain their mystical healing power (sakti or ilmu) by way of supernatural
inspiration. They serve as mediators between their client and the
mysticalforces to which they have been chosen to have the ability to access.
They act as spirit mediums to obtain advise concerning sickness, family
problems and other matters of importance to their clients. This Balian
undergoes no formal training but is eventually recognized by their
community as a healer and is eventually consecrated as such after a formal
training in priestly duties.Balians are consecrated practitioners who also
perform many priestly functions and are highly esteemed by the Balinese, often
referred to by the honorific title “jero”. Many practitioners utilize
techniques that cross the boundaries of their title. For example, a
BalianTapakan may be able to be possessed by souls of the dead or utilize
massage to treat their clients.
Spiritual
Power
The
Balian is consecrated to be “kesaktian” (to possess sakti or spiritual
power). The concept
of good and
evil does not apply to the concept of sakti, but rather it is a
mystical power that can be used for both good and evil in the Balinese
cosmology. The Balian once consecrated promises to God to use this power
only for good. Balians are often reluctant to describe themselves as
Balian, since to do so implies they are sakti. To possess sakti in Bali can
produce fear and social distance by the Balinese. Many practicing and
consecrated
Balians
prefer to refer to themselves as “healers” or “Jero Tapakan” and refer to their
mystical power as “bayu” (spiritual or physical energy).
Once a
Balian is recognized as such, they become subject to being “tested” by
others who possess this mystical power. Such supernatural “battles” are common
among the Balian and many dread this negative aspect of their position.
Altered
States of Consciousness
Common
to all Balians is the “ilmu tetenger” or the knowledge that comes to them from
the mystical or spiritual world. This knowledge can come in a normal state
of consciousness or in trance, an altered state of consciousness.
The Balinese
(any Balinese) may experience altered states they call “trance” or
possession
by a
spiritual entity as a temporary experience, especially during ceremonies
in their temple.
“Mass
trance” and the viewing of “trance dances” are a normal feature of religious
life.
The
Balian experiences such altered states on a regular basis, voluntarily and
often involuntarily, the difference being the Balian receives knowledge
from the mystical world
that has
application in the real world. The Balian is able to enter “trance” at will and
to
Consistently
provide solutions to the problems of their clients, be they physical
illness or social problems.
“Possession
trance” is the state in which the Balian feels their body has been taken
over by another entity, an entity from the mystical world. The Balian’s spirit
continues to exist as
well, but
once the Balian allows the spiritual entity to enter their body, their spirit
becomes an observer to the use of their body of the entity, or they
may lose complete awareness of the events that occur during the possession.
(Stephen and Suryani found that 65% of the female healers they
studied used trance possession, while only 11% of the male practitioners did
so).Stephen (1989, 1995, 1997) has conceptualized the cross-cultural altered
consciousness of the shaman as “autonomous imagination” (capacities beyond
those normally available to consciousness).
Balians would argue that such states originate from a divine source, that such
an ability comes as a gift from God.
Balian
Conceptualization of Health
Healing session by Ekarini
The Balian
views illness as the result of disharmony in the “Tri Hita Karana”, the three elements
which must be in harmony for a person to exist in a healthy state. The
first of
these is
“Sang Hyang Jagat Karana”, the relation of a person to God, the supreme supernatural
power. The second is “Bhuana Agung”, the macrocosm, the total physical environment
of man.
The third
being “Bhuana Alit” or the microcosm, the person themselves with their
bodily needs, their thoughts and feelings.
If a
disharmony exists between these elements, illness will be the result. The
Balian’s place
is to
identify the source of the disharmony and to re-establish harmony in the life
of the client. To this end, the Balian may recommend changes in the
physical or social environment to balance the macrocosm. The microcosm may need purification,
contact with specific spiritual entities, natural medicines or a balancing of
the energy flow of the body in order to bring the body to a harmonious
state. The harmony of the spirit, the environment and the body are the basis
of individual as well as community good health in the cosmology of these
traditional healers.
No comments:
Post a Comment