B. Nyomye Bhuta during the Usaba Dimel series in Straits Village, Karangasem
II. RESEARCH PROBLEM
a. Application of the Mystical Approach to Health Efforts
b. Forms of application of mystical approaches.
c. Traditional literature related to mystical approaches.
64 III. DISCUSSION
All things that are traditional in an effort to holistic health are in fact not abandoned, there is even an attempt to return to traditional and religious values (Aryantini 2021: xvi), in line with the motto "back to nature" in dealing with illness and anxiety, especially when humans are faced with a global pandemic. its handling requires the participation of various parties and efforts. With the rise of Information Technology and social media, now everything mystical is often a conversation that attracts attention, is no longer a scary conversation. In connection with these conditions, the following will explain various aspects of the application of the mystical approach, especially in health.
A. Health efforts in general consist of (Nala, 2006: 172): Preventive, Promotive, Curative, Rehabilitative, Faliative Efforts. To achieve complete health does not only carry out curative or treatment. Other efforts are needed such as preventive, promotive, rehabilitative and at the falliative level. In each of these health efforts, a mystical approach can be applied to obtain maximum treatment results even though the final result is still determined by God Almighty.
1. Preventive is a health effort made by an individual when the disease has not afflicted him. This effort is important because the body is still in good health. There are three efforts to maintain health at the preventive level that need to be done, namely the so-called Tri Upastambha (Ranade 2007: 13 and Nala 2010: 52). There are three main obligations regulated in disease prevention. These are:
a. Regulate ahara (food pattern). With adequate nutritional intake, the body will always be healthy and will not experience pain due to incompatibility of food with body conditions and natural conditions. In certain body conditions, certain recommended food intake as well. Likewise, in certain seasons, the type of food also has its specificity. For example, in summer, the need for sweet- tasting foods is recommended. Likewise, when in the morning, soft food is needed. To
get healthy food, it is necessary to pay attention to food grouping (ahara).
These food groups include:
1. Shukadhanya varga (palawija): this group as a source of energy includes rice, cereals, oats or wheat. Dominant tastes sweet because of its carbohydrate content to increase energy.
The gastrointestinal tract (amavaha srota) is one of the body's systems other than the respiratory tract (pranavaha srota) which is directly related to the outside world so it needs healthy selection and processing before consuming food.
2. Shamidhaya varga (beans): this choice of food requires attention to be consumed because in general this group causes constipation, it is difficult to remove food waste from the large intestine. In certain portions can be healthy.
3. Mamsa varga (meat group): this group contains a lot of fat & protein so it is needed to maintain skeletal muscle health and improve weakened nervous conditions, also maintain hemoglobin to remain stable and as a food reserve
4. Shaka varga (herbs): this group as food includes roots, stems, leaves, flowers and fruits that contain lots of fiber and minerals. It is good for consumption to balance the consumption of mamsa varga, especially green vegetables and fruits.
5. Gorasa varga (milk): this group is indispensable because it increases the composition of blood plasma, maintains the reproductive organs, the brain. Milk is said to be satwika food, it can calm the mind, make the mind wiser. From the form of milk then processed again into butter, ghee, yogurt so that milk becomes the perfect food.
6. Madya varga (alcoholic): regarding this group, Ranade said that as a Rajasika drink, which is around 30-40 cc in size, can help digestion and increase power/energy.
b. Regulate the Vihara (activity) of the body and balance it with rest so that the body does not experience fatigue. Activity according to body condition, according to age. The monastic activities are further divided into (a) Dinacarya activities, the arrangement of activities from morning to evening; (b)
65 Ratricarya is the arrangement of activities in the evening until the morning; and (c) Rtucarya is an arrangement of activities for a day according to the seasons in the Country.
c. Nidra (fulfilling the need for sleep according to age): division of sleep types: (a) tamobhawa is sleep due to lazy nature, (b) shalesma-samudhbhawa sleep due to too much food, (c) manah-sarira-shrama- sambhawa is sleep due to fatigue . Therefore, to regulate daily activities in accordance with the sleep groupings above, so that when you wake up from sleep your body feels healthier.
2. Promotive
It is a health effort through outreach efforts.
Health education is needed because everyone's knowledge of health is different.
So that people can avoid disease, first increase their knowledge, awareness of the environment. Green (in Notoatmojo 2007) says that the factors that influence behavior (health) are determined by three factors, namely: (1), predisposing factors, these factors are influenced by knowledge and attitudes of the community, traditions and matters related to health, value systems that adopted, education level and socioeconomic level. (2) factors of facilities & infrastructure or health facilities. (3) driving factors or reinforcing factors. In order to behave in a healthy manner, people sometimes need not only knowledge and positive attitudes and the fulfillment of facilities, but also behavioral examples/examples of behavior. For that we need a health educator who has mastered the health sector holistically.
The application of the mystical approach to preventive and promotive efforts is pursued in various ways, such as in the contents of the lontar. The local government of Bali plays an active role in implementing the contents of the lontar. There is an ejection from Batur Kalawasan (Anonymous III, p. :10) which reads: “Eling ta we nanak makabehan, ri wekasan, arbitrarily ta we apraktyasa wukir and sand. Wukir pinaka wetuning ng kara, sand angalebur sahananing mala. Ri madyanya, we are safe kahuripan mahyun ta
we maring palm reepakig, hayuwa kamaduk, aparikosa dening prajapatih, yan we are tan elinga, may we be strong rahayu, doh food and drink, cendek tuwuh, kageringan and enter maring solid"
meaning
Remember my message, my children, in the future, take care of the preservation of the mountains and seas. The mountain is a source of holiness, the sea is a place to remove impurities. In the middle between the mountains and the sea, you carry out the activities of life. Live from the results of your own hands, don't ever live happily from destroying nature. If you do not obey then you will be exposed to a curse that will not find salvation, you will lack food and drink, you will be short in age, and will be exposed to various diseases and then you will fight among your own brothers.
In Hinduism, the terms buana agung (macrocosm) and buana alit (microcosm) are known. That is why, purification of the universe can be a preventive, promotive effort to prevent disease. There are 6 (six) purification efforts with ceremonial rituals (which are classified as mystical approaches in promotive and preventive efforts) called Sad Kerthi (Anomim III, p. 12), namely 6 (six) natural purification ceremonies consisting of:
a. Atma Kertih is the purification and glorification of the atman/spirit/soul. This is carried out with religious rituals on the following days: Tumpek (Landep, Kuningan and Tumpek Wayang)
b. Segara Kertih is the purification and glorification of the sea and beaches. This is carried out with religious rituals on the day:
Tumpek (Waria and Tumpek Uye
c. Danu Kertih is the purification and glorification of water sources. This is carried out with religious rituals on the day: Tumpek Wariga
d. Wana Kertih is the purification and glorification of plants. This is carried out with religious rituals on the day: Tumpek Wariga e. Jana Kertih is the purification and glorification of Humans. This is carried out
66 with religious rituals on the day: Tumpek Krulut.
f. Jagat Kertih is the purification and glorification of the environment of the Universe. This is carried out with religious rituals on the following days: Tumpek Kuningan and Tumpek Wayang.
From the implementation of Sad Kerthi, humans ask God for safety to be protected.
The definition of the term Tumpek above is based on the Balinese calendar calendar system. In this system, (Suhardana, 2010: 14) time is all divided into 30 (thirty) weeks or wuku, namely: Sinta, Landep (on Saturday called Tumpek), Carving, Kurantil, Tolu, Gumreg, Wariga (on Saturday called Tumpek) , Warigadean, Julungwangi, Breech, Dungulan, Kuningan (on Saturday called Tumpek), Langkir, Medangsia, Pujut Pahang, Krulut (on Saturday called Tumpek), Merakih, Tambir, Medangungan, Matal, Uye (on Saturday called Tumpek), Menail, Prangbakat, Bala, Ugu, Wayang (on Saturday called Tumpek), Kelawu, Dukut, Watugunung.
3. Curative
Treatment is carried out according to the diagnosis of the disease that is enforced based on both conventional examinations according to the development of health and medical science for the disease suffered as well as traditional disease diagnosis.
First, it is necessary to know the distribution of the type of disease, so that the appropriate curative can be applied. In the book Wrehaspati Tattwa (in Japa 2013: 38) it is stated that there are 3 (three) classifications of diseases, namely: (a) Adhyatmika Duhka, which is a disease that originates from confusion of the mind from various causes. (b) Adhi Daiwika Duhka, namely all diseases due to disharmony between humans and gods. (c) Adhi Bautika Duhka is a disease caused by an accident, poison, infection or any disease caused by blindness/living creatures. The ability to be able to overcome the three types of disease is continuously carried out which in the end can be free from disease, called adhyatmika siddhi.
In the book Susruta Samhita (Singhal, G, D. &
Colleagues. 2011) it is emphasized that when the body is in good health it needs to be taken care of properly and when the body is sick, it is sought to get treatment until it recovers. The verse in this book mentions: "Swasthya sya Swasthya Raksanam, Vyadhi/Duhka Parimoksanam" (S.Su.1/14) the same thing is contained in the Caraka Samhita (Sharma, Bhagawan Dash. 2012) Swasthasya Swasthya Raksanam, Alatascha Vikar Prashamanam ( Ch. Su.30/26) which has a similar meaning to the statement contained in the Susruta Samhita, namely: when the body is in good health it is necessary to take good care of it and when the body is sick, seek treatment until it recovers.
Conventional health care is usually carried out in modern health care facilities such as hospitals, health centers and others. In general, treatment uses synthetic chemical materials. Because it causes many side effects, causing the need for other types of treatment.
In the book of Ayurveda it is said that the main factor in the occurrence of illness is the result of an imbalance in the Tri Dosha (Dash, 2007:
18) which consists of: Vata, Pita, Kapha. The Tri Doshas are the three basic units for maintaining health. Physically, the Tri Dosha can be represented by the terms wind for vata, bile for pita and water for kapha.
Curative treatment efforts in traditional medicine are more dominantly carried out by usada shamans (balian usada), namely treatment with herbal ingredients sourced from lontar taru pramana. Herbal medicine used is from plant elements that have known properties. The efficacy of medicinal plants is known from the recognition of the plants themselves when asked by a Resi named Mpu Kuturan, contained in the Taru Pramana books (Segati Putra, 1999: 3). The mystical value here is the conversation between humans and the plants. Plants can say kasiatnya and its own uses. Incidentally at that time there was no chemical examination of the elements contained in these plants.
4. Rehabilitation means that a patient after receiving sufficient treatment will return to
67 the midst of his family and community to return to his usual activities. Conditions such as this re-awaken the patient to start again to a normal life. The important thing to remember and do in a disciplined manner is to consider that the Tri Upastambha can be carried out properly.
5. Faliative, implies that the patient is in a state of stagnation, it is unlikely that normally he will be able to return to the desired recovery. The only way is to mentally prepare the patient to be in a mentally and spiritually healthy condition. This is in line with (Dash, 2007: 7), namely the treatment of conditions like this (faliative), treatment is carried out on humans, not focused on only treating the disease which is already impossible to heal.
Raising awareness is very important (Dash, 2007: 8). All matter and forms of consciousness, from gross to subtle and mysterious, are characterized by three attributes called guna. Guna consists of Satvam, Rajas and Tamas. Satvam (Japa.2013: 22 ) is awareness. Raising awareness on a faliative condition is something that should be done. (Nala I, 2010:
19) said it would be very good if the patient did prayer, semadhi, brata or penance in order to gain inner peace. Can also learn the journey of the spirit after death, how to make up or sing; singing religious hymns.
FORMS OF APPLICATION OF THE MYSTIC APPROACH.
In fact, the practice of applying mystical approaches to health is carried out in almost all regions of the archipelago and various countries in the world (Subagiasta, 2012: 13) as is the case in Central Kalimantan, until now there are still medical practices with mystical approaches imbued with Hinduism.
Kaharingan include: the practice of counseling and religious events, the practice of tiwah ceremonies, the practice of penance, the practice of balian nantulak, the practice of balian dadas and so on which are carried out by balian or shaman, their term is basir. This practice in Central Kalimantan has distinctive values, sacred, magical, religious,
philosophical, dresta rituals and so on (Subagiasta, 2012: 13).
The forms of practice such as those in Central Kalimantan are in line with Prof.'s statement.
O.P. Jaggi, (in Nala, 2010: 5, in his book Ayurveda, Indian System of Medicine), states that in one of the Sruti Vedic Chess Books, namely the Atharva Veda, which was written thousands of years BC, among its contents there is a system of treatment in more detail, where the treatment system is divided into 2 kinds. First, the system of charm (beautiful physical appearance) and magiko-religious medicine (based on religious occult things).
Until now magic-religious also exist in Bali.
Bajera (2008) in his research in Gianyar Regency, Bali found that there are 4 (four) types of treatment techniques with magic- religious nuances that are still being carried out. (Bajra 2008 and Nala 2005: 98 – 99) classifies balian (shaman) healers into 4 (four) categories, namely:
a. Balian Ketakson is a shaman who in carrying out treatment is due to revelation (taksu) that is obtained through prayer, meditation and yoga do not require a learning process.
b. Balian Kapaica is a shaman who in carrying out medical activities relies on magical items obtained from magical methods that are believed to be able to heal. Even this type of Balian does not require a learning process.
c. Balian Usadha is a shaman who in carrying out pure treatment using herbs and natural ingredients is believed to be able to heal. To become this type of balian requires a special learning process, guidance by a qualified balian teacher.
d. Mixed Rewards. Carry out the above mixture treatment.
The characteristics of the four balians have different ways of doing treatment in their own different ways, but all of them still display a magical-religious side, a mystery, which cannot be reached by ordinary human reason.
Therefore, it is factually found that in the Balinese usadha treatment system, it is not
68 necessarily uniform (Suatama, 2021: 85). This is due to the four types of traditional medical techniques mentioned above (Ketaxon, Kapaica, Usadha and Mixed).
Especially for Balian Usada, the prospective balian before becoming balian, they held a learning process with a teacher, namely the balian teacher or waidya teacher. Because the balian teacher is a purified person, the prospective balian will be purified first before entering the learning level. The purification process is also carried out in a magical way by writing the holy script first on the body parts, for example (the most targeted is) the tongue.
On the tongue is written the following sacred script (Nala, 2006:99):
● Ongkara breech script at the base of the tongue
● Ongkara script hangs on the tip of the tongue
● Unkkara script on the uwat (muscle) of the tongue
● On the skin of the tongue is written Angkara script.
After being declared proficient as balian, this type of balian is not only proficient in concocting medicine, but also proficient in handling other cases such as fractures, giving massage (massage), handling pregnancy and childbirth (balian manak). Balian skills of this type because they can already cast spells, namely sounds that can drain the energy of life. The series of balian practices, in Kalimantan (Subagiarta, 2012: 34), precedes its preparations by: a) reciting sacred mantras, b) offering yadnya to ancestors and c) nyanghyang activities, namely asking the gods to be blessed and given convenience.
The sequence of applying the balian usada mystical approach is clearer like this (Yasa, 2020: 106 and Duija, 2008) which are the forms of applying the mystical approach to health, namely:
1. Arcanam / yadnya or ritual, applying all appropriate ceremonies to treat patients by first holding a ceremony of respect to ancestors, worshiped gods, and the ruler of the
location where the treatment is carried out. In every ritual, the sacrifice of the sacrificial animal always completes according to the level of arcanam/yadnya (Subagiasta, 2012:
22). The sacrificial animals are often used for example blind pigs, black chickens and other animals such as cows, buffalo.
2. Mudra is the attitude of balian's hands when treating. There are 16 (sixteen) hand gestures that must be mastered called mudras, including: sangka, pasa, danda, trident, lotus, balance, chakra and wrasaba mudra.
3. Yantra, Tantra, are more about magical symbols in the form of writing two classes of sacred script, namely the wija script and the modre script. These two types of sacred script are believed to have supernatural powers to ward off negative forces (evil spirits) in the person and place of residence of someone who is suffering from illness.
4. Mantras, namely the chanting of sounds derived from slokas from the Vedic scriptures which are commonly known as incantations, are believed to be able to mystically reject and heal patients for all diseases (which have a good prognosis). Before carrying out treatment, balian usually asks permission from the teacher with a guru mantra (Yasa, 2006: 38) which reads: Om guru Brahma guru Wisna, guru Dewa Maheswara, Guru saksat param Brahma, tasmaihi sri gurawe namaha which means: Om prostrate to you god teacher. As Brahma You shape our character, as Vishnu You protect our good qualities, and as Maheswara You destroy our vices. After that, chant the mantra as needed.
5. Kuthamantra, namely chanting mantras that come from a combination of sacred scripts, for example Kuthamantra Dasabayu: Ong I Akasa maralawaya Ung. This mantra has been memorized in such a way. When treating a patient, this mantra is chanted automatically.
6. Pranava is a final stage balian where the balian is believed to have been able to unite with the gods so that the balian is already in equal position with the gods. The condition of the union of a balian/shaman's mind with a god, causes the impossible to happen, to