The Island Of Bali, Indonesia



In my manuscript for black magic there were forty-eight sorts of transformations, each more powerful than the last, but also more difficult to attain, often with minute instructions for the favourable conditions in which to try them safely and with repeated warnings that they were not to be attempted by the unprepared. The offerings required were elaborate and expensive; the amounts of money specified often mount into the many thousands of kepengs. In-these the formula becomes a forceful prayer of self-exaltation:

" ONG! My will is [to become] Sang Kundewidjaya-murti. Fire from my immaculate abdomen, ONG! White fire from my heart, red fire from my liver, yellow fire from my kidneys, black fire from my lungs, fire from my navel, fire from the crown of my head - ang ang ang ang ang, fire from my head flare up to heaven, fire of five colors rise as high as a mountain. All you witches (leyak, desti, teluh, trangyana), all devils of the universe, collapse! Fearfully they all pay homage to me, the whole world reverences me. ONG! Nothing can outshine my brilliance - go on [the power of the formula], go on, go nn! "

(ONG, idepaku rumawak Sang Kundewidjaya-murti, midjilaken geni ring serira sasti. ONG, geni putih ring pepusuh, geni abang ring hati, geni kuning ring ungsilan, geni ireng ring amperu, geni perebuta ring nabi, metu ring siwedwaranktu, ang ang ang ang ang, djemidjil geni ring siwedwaranktu, murub dumilak ring akasa, mantjewarna rupanira miber aku ring akasa, dumilak tedjanku ring djagat, murub kadi geni seguuung, sarwa leyak, desti, teluh, trangyana, sarwa buta pisatja, dengen, sarwa mambekan ring djagat, rep sirep, pada nembah ring akti, ONG, sidi swasti bawanku, ser, ser, ser. )

The release of this magic fire that comes from the lower interior being is an important factor in the transformation. It is sent off to go and cause the destruction of the victim. In the manuscripts often appear phrases like this to drive this force:

". . . fly through the air, soar in the sky, ascend, ascend, ascend, fly in circles, go on, go on, go on, go and burn so-and-so [the victim's name], launch my invincible formula." (. . . teka ber, angawang ring gegana, bidjur, bidjur, bidjur, ser, ser, ser, teka geseng sianni, angenter mantra mawisesa.)
With every formula comes a prayer so that the witch can return to normalcy - that is, become human again and reacquire cleanliness. This is done by driving the magic fire back into one's abdomen. Here is a typical example:

" ONG! Brahma (fire) return to my abdomen and disappear [the abnormal state], become human again, clearly human, and there shall be no trouble. Lost, lost, lost, clean, clearly a man."
(ONG, Brahma muIih ring serira teka sedep teIas, muksaning djati, teka purna, teka udep, teka udep, teka udep, ening djanma djati.)

Every witch-doctor and even high priests should undergo these transformations in order to know what they have to fight against. I was told by an old medicine-man, who claimed to have tried them often, that the process is extremely painful; it starts with violent headaches; gradually the tongue swells, becoming longer and heavier until it hangs out of the mouth uncontrolled. He added that the transformations are dangerous because, with each, one's life wears away and becomes shorter, like burning up one's soul-power.

The Balinese claim that certain people have greater aptitude for becoming Ieyaks than others; women, for instance, require less study than men, and persons devoid of the groove between the lips and the nose have Ieyak tendencies. The Ieyak cult is full of rowdy sexual manifestations; Ieyaks appear naked and with tremendously exaggerated sexual organs that emanate fire. Like the witches of the West, they fly naked over housetops and hold orgies and black masses.

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Seminyak Bali Private Villa