During a Balinese ceremony or performance, it’s not uncommon to see someone fall into a trace. This is known as kerauhan, during which it is believed that a spirit is now in control of someone’s mind and body.
This may be hard to fathom for many people, but upon seeing the self-stabbing act of ngurek, or people holding coconuts alight with fire, logical explanations are hard to find.
Trance, possession, spiritual mediation… these are seen in Bali in many ways. During long, very spiritual-charged processions, such as from mountain temples to the sea, pilgrims may all of a sudden freeze, close their eyes, raise their arms and begin to dance. Some may speak in tongues, others may eat certain food. Witnessing a whole group in trance, one might think they have walked into a mental asylum! That is, until a priest comes and sprinkles holy water on them, during which they may faint and rest on the floor. At ceremonies this is often involuntary ‘possession’, where one is at the will of the ancestor or ida bhatara (deity) who has taken over mind and body.
There are voluntary possessions. One is by the balian, a Balinese healer. A particular type of balian is sought to naur sot, or speak to the deities. During this, they will serve only as a medium, the voice coming out of their that of an ancestor or deity.
Kerauhan are best seen in Balinese dance performances. Deities will descend, or sungsung with a specific request to dance, or makayunan masolah. The worshipper grants this through kerauhan – trance, possession. In some cases, this sees the dancer entering specific states or behaviours. The sacred Sang Hyang Dedari dance of the nymphs sees girls sway and fold in a dreamy state, or mask dances sees dancers take on particular characters.
However, in some dances, the possession grants power and ability to the dancer. In a keris performance, part of the Calonarang, dancers will stab themselves with a keris dagger, remaining uninjured; in the sacred Sang Hyang Jarang, the dancer riding a dolly horse will walk on fire, again uninjured.
Trance has been a subject of great interest to Western researchers, not least the Margaret Mead and Gregory Bateson who came to Bali in 1930s, as well as Jane Belo (Trance in Bali, 1960). Hypotheses of schizophrenia, hysteria or dissociative tendencies were put forward, though never concluded. Researchers Jay and Madeleine Richport-Haley put forward the theory of autohypnosis.
Though, do these explain the lack of injuries, or a balian’s ability to share personal details from a long-dead ancestor?
Edward Speirs
Edward, or Eddy as he prefers to be called, is the Managing Editor of NOW! Bali and host of the NOW! Bali Podcast. He enjoys photography, rural travel and loves that his work introduces him to people from all walks of life.
