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Channels Of Inspiration
2006-04-03
[The Echo Magazine]
 Mystery is unknown to, or at least, not acknowledged by many Balinese. No single matter in heaven as well as on earth is inscrutable. How is this explained? There are three ways to approach reality. The first one is through sensory perception, the second, is through deciphering of signs and symbols and the third through inaugural manipulation.
Sensory perception is the commonest approach that everybody uses. However, this applies to simple matters only. Future events and "wishes of the departed" do not belong to this category. Those require a more sophisticated "apparatus". In the past, the Balinese believed that a "balian taksu" (traditional soothsayer) could predict future events. Parents who had just been blessed with a new-born baby could "meluasang anak alit" (inquire about the reincarnate of the baby) from him. This practice is important, as the concerned family had to know exactly their progenitor's wishes. If they were ignorant of his or her wishes, troubles and sufferings could be the aftermath and be the baby and the family would undergo hardship upon hardship, even death.
| A "balian taksu", either male or female, might for example answer the question by saying: "Panglingsir jerone ane telung undang tenenan numitis, madan I basur. Tetagiane sarwa poleng, slempot poleng, ngupah wayang" (The great-grandfather who is reincarnated through this child is I Basur. He wishes for a checkered outfit: black headdress, checkered sarong, checkered sash and a shadow-puppet performance). Of course, the balian taksu's words were subject to suspicion. When this happened, the inquiring parents could contradict the balian by reacting thus: "No! We do not have an ancestor named I Basur. You lie! Give us back our offerings."
In order to perform his or her duty, the balian taksu should be in a state of trance. This entranced state results from the inhaling of incense smoke pengasepan. Maluasang (inquiry) can only be carried out when three types of offerings, called canang, daksina and ngelap are presented by the concerned family. If the family was satisfied with the result, they would normally pay a sum of money, called sesari, the amount of which is not fixed. (It has been reported that in a few cases, some balian taksu demanded large fixed sum of sesari before the performance).The normal arrangement should be based more on mutual understanding and convention, rather than on a tariff created by the balian.
| The balian's performance is no easy matter. If he or she was detected to be groggy or speaking incoherently and at random, the "balian " would undoubtedly be disqualified. The entranced state of the balian was supposed to enable him or her to be "entered" by the information he gave, his gait and manner. To avoid shame, only "balian's" from distant places were employed, although every balian venturing to deceive was fully aware of running a high risk of losing his reputation.
In the case of "meluasang anak gelem" (inquiry about who has caused a disease), the question could be answered this way: Ane nyakitin jeegne landung, sai sai sing mabaju. Bokne uban, sai sai magambahan. The person responsible for the disease is tall, often bare-chested. The hair is greyish and often loose).
Since meluasang anak gelem was a delicate matter, which could cause a fight between any two parties concerned, the "balian taksu" was wise enough not to give all the details. With respect to "meluasang anak gelem ", the question often raised was: "Who talks in mediation of the balian: a deity or the spirit of the ancestor"? Most people believe that both can serve as informants. (There is a joke among modern-day-Balinese that their ancestors were as clever and diplomatic-minded as they themselves are today, by avoiding to come right out with the truth. Their ancestor -who might be the "balians" themselves- did not want to be trapped in a difficult situation).
| As a medium a "balian taksu" could also serve as medium in an inquiry about what was required by the soul of a departed, as accompaniment for a cremation. The inquiry could proceed in these words: "Most reverent balian, what are the demands of my uncle who is going to be cremated?" The balian may say: "Ane edotang tiang udeng putih, kamben putih, slempot gadang" (dress me in a white headdress, white sarong and green sash).
Today's more critical or "modern" Balinese mind is sometimes reluctant about this practice. As a popular joke says: "What would you do, if your deceased grandfather asks for a tractor? Are you going to comply with his wishes?" [Wayan Sadha]
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