Spirits, Ghosts and Mantras: Uncovering the Mysticism of East Java
“Ma’am, we do not walk alone in this world.”
After a series of unexplainable happenings I am compelled to agree with this statement uttered by Bu Milla, a fellow coteacher. In Java, the concept of otherworldly inhabitants is accepted by most people, particularly those who live in smaller towns. The different ways that I’ve seen this belief system be played out is absolutely fascinating so I wanted to share a few examples to explicate just how alive mysticism is in East Java.
Santet — Bewitching Your Neighbor
In the Osing tribe of Banyuwangi in East Java, there is largest proportion of dukun (shaman) in Java. These dukun have the supernatural ability to perform santet or spell-casting that has nefarious aims. There are four known mantras: Hitam (Black), Kuning (Yellow), Merah (Red) and Putih (White). I’m told that Black and Red are the two kinds that are considered santet because they harbor intentions of hurting another person. Black is simply a killing curse and red is soul-crushing spell to make you fall for someone who doesn’t love you. Yellow is a rarer version used to promote empathy in love in individuals and White is generally the neutralizing mantra, treating severe cases of Black mantra.
Though cases of performing santet are widespread most Indonesians will have an anecdote to share, it is not accepted generally in society as it’s meant to hurt more than help. There are witch doctors that are seen as experts in the ritual and most people with intention on casting a mantra on another will quietly pay a visit to these shamen and provide a name for the target. Then at a later time, the shaman will reportedly perform the ritual and the affected individual begins to feel a sickness from wherever they are.
The stories that I’ve heard recounted to me thus far revolve around a loved one: someone with a thriving warung with a jealous neighbor, a beautiful young woman married to a man with an envious secret admirer. Those wishing to cause harm to another have particular motives in seeking the power of a dukun. I’m told how a young woman clenched her stomach, rocking back and forth for three nights before the attempt of a mantra putih was ultimately successful in cleansing her of the santet that had been cast. I’ve also been told that some of the targets will throw up glass and nails that has been lodged through the spellcasting in their stomachs. It’s a brutal business and typically cited when doctors don’t have any recommendations or specific diagnosis for the afflicted.
Bantengan — Animal Spirit Possession
There is no doubt that people in my community have a close awareness of the paranormal. There is a sense that spirits tend to come out at Maghrib (dusk) and many households will dump an elixir on the ground in front of their doors to ward off malevalent people and spirits. In addition, there are examples of sightings of spiritual manifestations, with identifying names such as Kuntilanak, Pocong, Tuyul.
To this day, there is an understanding of individuals with an “empty mind” becoming possessed by a demon brought from a jinn or demon. In these episodes, the possessed thrashes around, sometimes acting violently, destroying furniture, other times just wandering around asking for forgiveness, depending on the character of the spirit. In these cases, a dukun will be called to help eradicate the spirit and bring the possessed back in charge of their own body. This is a secret ritual that is only known by a handful of people in every community. The cause of these episodes can be a host of reasons, ranging from someone touching a cursed object to an empty mind near Maghrib. The kinds of spirits that can inhabit a body range from Bantengan (Bull) to Macan Putih (White Tiger) to many others I don’t even know about yet. I have known examples of someone being possessed by not one but two spirits, which made exorcising the beasts harder. Overall, this is a period of black out for the possessed and most of the time the person will not remember the entire episode and complain of body aches once they have been released from the grips of the spirit.
The Role of Dukun
There are a variety of dukun at the service of the townsfolk, they can range from casting forms of mantra to curing a psychosomatic illness to moving the rain. In my time in Banyuwangi, I had the pleasure of meeting Pak Misjin, a dukun who lives in an Osing tribe, where magic is still inheritanly present. He explained his role as a dukun was similar to a Kyai or Ustad, which are the Islamic religious leaders in Islamic communities, in that he has a direct line with Allah. He explains how he can whisper a mantra into a sitting glass of water or how he can use a broom dabbed with chilli sauce to send the rainclouds away. Many people who visit community leaders like Pak Misjin usually have a problem that needs to be solved and have complete faith in the magical process.
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What I can definitely say that I’ve learned through my time in Indonesia is that spirituality exists in so many ways to make sense of the mysteries of the world that cannot be explained. In many ways, I think it’s important to note that the West often overestimates the pool of knowledge that we have about the wider world. Communities all over the world look towards spiritual influencers that may be affecting our lives and these habits and cultural conceptions can enrich the way we experience loss, community and personal wellbeing.
