Superstitions of Indonesia

In this article we present a collection of local "superstitions" in Indonesia regarding everyday life and the meanings of the omens of Nature.

Avoid sweeping the house at night as this would make it difficult to attract luck.

Avoid sewing a button on your shirt while wearing it as this would cause a serious illness not long after that would last for about a month and you woud always fail in your efforts in making a living.

Avoid combimg your hair while walking as you will find youself in an embarassing situation.

Avoid being in the bathroom too long as this would make your face appear old.

Avoid taking a bath or shower during afternoon hours as this would accelerate the aging process.

An unmarried woman should avoid washing her hair on a Saturday as this would cause her to marry a man difficult to please.

If you come across a piece of cayene chili in a pan for no apparent reason, this is a sign that a disaster is about to occur.

If someone cooks a meal that is too salty, this is a sign that the person is in love and wishes to marry.

Avoid eating rice from a small plate as this would cause your close relations to spurn you.

Avoid eating from the corner of a table as this would cause problems with the in-laws and your marriage will be in a wreck.

Avoid eating in front of the door as this would cause one difficulty in finding a marriage partner.

Children should avoid moving places at the table during a meal as this would cause them to have a step-father or mother.

Children should eat alot of chicken wings if they wish to eventually visit overseas.

If you have a bad feeling when you are about to leave the house--then don't! As this is a sign that something disastrous might occur while out.

Avoid building a house facing north as this would cause the owner to fail to acquire riches.

Avoid building a house facing an open field as this would cause the owner to become spendrift.

Avoid building a kitchen facing the front door as this would cause sorrows and sufferings because of money.

Avoid building a garage at the back of the house as this would always cause unfortunate circumstances.

Avoid building a wall fence as high as 2-3 meters around the home as this would cause bankrupcy and to be stranded by one's business partners.

Avoid building a pool inside the house as this would cause bad luck and the members of the family will alternately be stricken with illnesses.

Avoid building a house with no back door as the dwellers will always be physically ill.

While moving house it is advisable to take along some soil from the garden of the old home and sprinkle it in the vicinity of the new so as to perpetuate the harmony established.

Avoid scratching one's head while being sexually intimate as this would result in bad luck and slander from people.

Avoid looking at the sexual organs of your spouse while intercourse as this would result in bad luck for a week.

Avoid intercourse commencing from the seventh-month pregnency as this would cause the child to be unfaithful and disrespectful towards the parents.

Avoid slaughtering an animal when your wife is pregnent as this would cause the child to be born with a scar on its neck.

Avoid hunting or torturing an animal when your wife is pregnent as this would cause your child to resemble the animal.

Avoid disliking someone intensely while pregnent as this would cause your child to adopt the features of the disliked person.

Avoid mocking at a handicapped person during pregnency as this would cause your child to be born disabled.

Avoid keeping a spoon with the salt container during pregnency as this would cause difficulties during labor.

Avoid standing at the front door in the evenings during pregnancy as this would cause negative spirits to attack the fetus.

Avoid wearing earings commencing from the third month of pregnency as this would cause you to dream of being intimate with your husband whereas in reality it is an incubus impersonating him.

A man should avoid eating while lying down as this would cause his wife to have difficulties during labor.

It is unfortunate if a guest suddenly gives birth in your home as this causes bad luck. It is advisable to move house quickly.

It is advisable to open the doors and windows of your home so that your wife will give birth without complications.

It is advisable to bury the placenta of the new-born child somwhere in the ground at the backdoor of the house so that the child will never be in want.

It is advisable to drink coconut water during the latter stage of pregnancy so that the child will be born fair of face.

It is advisable not to look at a coffin when it is being lowered into the ground as this could result in a serious illness.

It is advisable not to look at a coffin being closed and nailed as this could cause bad luck for a year.

It isa advisable to wash one's face after escorting a coffin to its grave so as to avoid being followed by the ghost of the deceased.

If a lamp goes off in a room where the deceased is kept prior to burial, indicates that another member of the family will soon face death.

It isa advisable for a pregnant mother to look at beautiful pictures so that her baby would be born beautiful as well.

It is advisable for a pregnant mother not to be sad during pregnancy as this would cause the child to be born to become a whiner.

Avoid habitually biting the lower lip as this causes bad luck.

Avoid habitually biting the upper lip as this would cause lots of monetary debts in life.

Avoid pretending to cry as this would cause one's parents to be quickly deceased.

Avoid mistreating one's daughter as this would cause her to be mistreated later on by her husband.

Avoid singing or whistling while at a meal as this causes failures in one's endeavours.

Avoid beating one's daughter at her buttocks as this would cause her later on to become sexually hyperactive and would cause much domestic problems.

Avoid making payments at night as this would result in bad luck and bankrupcy.

Women should avoid pulling the hairs of their eyebrows as this would result in frgidity and difficulty in acquiring sexual satisfaction.

Avoid cleaning the ears at night as this would result in bad luck.

One should avoid whistling often in one's home as this would attract negative entities.

One should avoid giving handkerchiefs to one's lover as this would result in a break in the relationship.

Avoid taking pictures with odd-numbers of people present as this would result in the quick death of one of them.

Avoid opening umbrellas in the home as this would result in difficulties in life.

Avoid wiping one's face with a shirt as this would result in the indifference of others towards oneself.

Avoid looking at onseself in the mirror too often as this would result in others being bored and repulsed with one.

Avoid peeping at others bathing as this would cause one's eyes to swell.

Avoid eating a meal before the elders have done so as this would result in bad luck.

Avoid cutting one's hair in one's home at night as this would attract negative entities that would appear in one's dreams.

Avoid wearing red or green swimwear at beaches as this would result in the wearer becoming a bride or bridegroom to spirit entities (incubus, succubus).

Avoid shouting or using vulgar words while in the woods or wilderness as this would cause oneself to be possessed by negative entities.

If you begin menstruating on a Sunday you will meet an old friend.

If you begin menstruating on a Monday you will soon acquire luck.

If you begin menstruating on a Tuesday you will soon be enjoying yourself in the following days.

If you begin menstruating on a Wednesday you will soon clash with someone.

If you begin menstruating on a Thursday you will soon experience unfortunate incidents and be in much sorrow.

If you begin menstruating on a Friday you will soon have fun.

If you begin menstruating on a Saturday you will soon have a pleasant surprise.

If a dog howls at midnight signifies a visit from ancestral spirits.

If a dog howls as though weeping at midnight signifies death in the family

If a dog howls past midnight signifies a wandering earthbound spirit in the premises.

It is said that the blood of a black dog is capable of exorcising possessing spirits.

It is advisable for pregnant women to place a pair of scissors underneath the pillow while sleeping to protect against psychic attack and black magick.

Avoid urinating at the foot of big trees as this would inflame the tree-spirits and cause them to possess oneself.

Avoid keeping the dust or soil from a grave as this would cause the spirit related to the grave to haunt the place where the soil is kept.

Placing red onions, chillis and turmeric in a bag and hung above the front door protects the house and family against black magick and negative entities.

If a cat licks one's foot signifies that someone close to us will acquire a windfall within one month.
If a sparrow finds its way in one's home signifies a marriage in one's family.

If a butterfly finds its way in one'shome signifies a visit from an important visitor.

Avoid giving a cat a bath as this would result in storms and hurricanes.

Carry the rare hollowless piece of bamboo to ward-off black magick.

It is advisable to state one's wishes during a falling star so that it would come true.

It is advisable to swim in a lake during full moon as this would cause one to become highly attractive.

It is advisable to sleep beyond midnight to avoid psychic attacks.

It is advisable to sleep on the floor to avoid psychic attacks.

It is advisable to keep sacred objects in the home to protect one's family.

Copyright © 2006 Luxamore

Wonderful, Magickal, Mustika-Pearls Part 2

Some of the characteristics and virtues of mustika-pearls are intensely curious and interesting. Below we present just a few of these :

The pearl from the dugong (called "Ikan-duyung" in Indonesian) for instance, floats in salt water, but sinks in fresh water; this and the crystallized pearl from its tear are good for love-spells. The otter-pearl attracts lots of fishes during fishing trips; the fossilized egg of a crocodile increases one's sexual prowess; the dew-pearl beautifies one's aura--the smaller sizes of these pearls when moisten with one's finger, coheres to it as it is dragged across a smooth surface; the golden carp and bamboo (symbols of wealth, business advantage, and longevity in Chinese lore) -pearls attracts lots of luck and increases prosperity; the centipede pearl helps one to choose the right numbers during gambling; the owl-pearl helps to improve one's psychic senses; the Galih Kelor seed-pearl wards-off negative energies in the form of black magick and psychic attack; the boar-pearl makes one invulnerable to sharp weapons. Almost all of the pearls have unusual powers and virtues. If one finds an object embedded in a pearl it usually has extra virtues. Generally speaking, the higher nature, power, abilities, virtues of animals/plants are to be found in the pearls. Mustika-pearls, unlike ordinary gem stones and crystals, possesses the combined spiritual blueprints, matrixes and forces of the spirit-animal-mineral or the spirit-plant-mineral kingdoms.

Most mustika-pearl enthusiasts are amazed at the size and diversity of the pearls. Take for instance the centipede pearl, these sometimes measures 1 cm or more in diameter. The size itself could cause some skeptism as we normally think of centipedes as small creatures; yet, in the jungles of Sumatra they may grow to be as long as a meter in length! The quality and type of centipede pearls differ depending on which region they come from. A centipede may also produce four sorts of pearls--one on its head, this is called the "crown." Another may be found in its stomach; smaller types are to be found among its whiskers, and the most valuable and scarce of them all, the pearl to be found in its mouth--this one is said to glow in the dark and gives one the power of etheric vision.

Most mustika-pearls are of a crystalline nature, and are closely related to the etheric world, perhaps much more than any of the common substances that we normally come across in our daily lives. Each pearl carries the vibrational essence of the Spirit Intelligence in charge of the evolution of the consciousness and form of the animal/plant species allocated to it. Unlike consuming animal meat and substances, close and regular contact with animal and plant pearls have a healing effect upon our body and psyche and raises our energy-frequency, aiding us to transit into a higher consciousness-level, awakening our spiritual senses. Most owners of magickal pearls only look to their physical effect--the true value of a mustika lies in what it can do for one's spiritual evolution.

In alchemy, the practitioner would seek ways to transmute base metals into gold and to acquire the philosopher's stone, and the stone of various substances. Nature, the great alchemist, produces animal and plant stones in her laboratory under the appropriate conditions known at present only to Her; we are blessed that these stones are available for healing some of the psychological and physical ills that we constantly suffer.

Mustikas are Nature's products and come in all sorts of shapes and sizes as alluded to before. Mustikas of the same animal or plant-life may differ in form, color, size, etc. The shape is sometimes given by the lapidary, though normally the original outline is closely followed in the tumbling and polishing process. The point is that the genuineness of a mustika cannot be judged by its appearance alone--but by occult detection. Nevertheless, mustikas do possess high vibrational qualities that most low-caliber psychics toxicated with egoic-debris are unable to detect. Not sensing these they may pronounce a magickal pearl to be a fake.

Mustikas in their original state have a rough texture and requires tumbling and polishing to bring out their true beauty. Lapidaries are often surprised with these mustikas. One fellow commented the strangeness of these pearls--normally, tumbling and polishing ten ordinary stones gives him no aching problem. But just polishing one of these mustikas makes his arm ache all over--and yet, they are probably no harder than the average agate stone--some are even brittle. Not knowing the origin of these pearls, he then suggested that they must be enchanted. Indeed! A further shock was when he discovered that one of them changed color when it was immersed in water. This is quite interesting as most magickal pearls do have unusual physical characteristics.

Choosing a mustika for one's personal use may require careful thought. It should be noted that the consciousness of God pervades all of Nature, and in each creature we have the dynamic Divine Intelligence expressing in a certain way with certain virtues. Thus, the spiritual attribute that we wish to develop may be a factor in one's choice of an animal or a plant mustika-pearl. Studying Nature--animal psychology, behavioral-patterns and instincts or the Doctrine of Signatures of the plant kingdom and the symbolism of both would be a rewarding venture for those intending to acquire mustika-pearls for personal use.

If one has no actual purpose in mind or preference, one should choose a pearl that coincides closely with one's Totem-animal or the animal that harmonizes well with one's Chinese zodiacal sign.

One's Totem-animal may be known by careful introspection; by sensing a special affinity with an animal or feeling the animal that one resonates well with. Totem animals may also be known through constant dreams of the animal; through meditation/intuition; by one's childhood obsession or longing for the animal as a pet; of the psychological identification with the animal itself or by the animal that one is most attracted to or fears most; by constant pictorial or concrete imagery forms of the animal arising in some manner, etc. If one often dream of tigers, and as a child found joy in fantasizing about the animal, this may indicate that the creature is one's Totem-animal. Sometimes the knowledge of one's Power or Totem animal is acquired during a crisis--during a physical encounter with the animal, for instance; or during unusual circumstances the knowledge is brought to the awareness. Knowledge of one's Totem animal may be acquired through a "VisionQuest." In Native American-Indian society this VisionQuest is mandatory as part of the rite of passage presented to the young. This quest entails fasting and seclusion in nakedness in a sweatlodge where a vision of a Totem-animal is unexpectedly presented by the Great Spirit to the consciousness of the child undergoing it. Tokens of the animal may be discovered subsequent to the vision in the surrounding area. This quest may be undergone by anyone willing to acquire the vision after due preparation.

The Totem animals are the projection of the elements of one's inner consciousness representing the area or quality in one's spirituality that requires balancing, harmonizing, or developing. Carrying a mustika-pearl of the animal in question serves as an aid in attuning with the Spirit-Guardian/Intelligences of the animal and helping us to administer to our soul-need and harmonize the imbalances in the psyche. It also helps to transfer the great wisdom or skill that each animal possess to our inner being.

Choosing a mustika-pearl based on one's Chinese sign is also a good method for determining what pearl would be best for one. Naturally this method and the one above does not apply to plant-pearls. These latter can be worn by anyone with great benefit.

The Chinese Zodiacal signs are grouped into four :

Chinese Zodiacal Animals

Pig Rabbit Goat

Rat Monkey Dragon

Cow Chicken Snake

Tiger Dog Horse

If you happen to be a Goat, one suitable pearl would be the Pig (Wild Boar) or Rabbit. If you are a Rat, the pearl that would best complement you is the Monkey-pearl or the Dragon- (dragon-snake) pearl. Substitutes may be used if a pearl from the exact creature is unavailable. For instance, the pig-pearl may be substituted by the wild-boar pearl; the ape or gorilla for the monkey; the dragon-snake for the dragon; the wild-dog or wolf for the dog.

One might also choose a mustika-pearl on the basis of its color as related to a chakra. A pearl with the associated color of a chakra vibrationally enhances the chakra and its psychological expression while aiding in removing any pathological elements related to it.

Another possible alternative of choosing a magickal pearl is the element-color method. Whatever element one lacks in his astrological nature may be complemented with a mustika of the appropriate color. If a person has an abundance of water in his psychological make-up, he may choose a color other than blue, as blue represents water. Following are the colors and the elements as given by one system of correspondence :

Red--Fire, Blue--Water, Green--Earth, Yellow--Air.

Mustika pearls of plants and animals may be chosen for their value in occult workings and rites. Every mustika-pearl has its mystical virtues that may be tapped and appropriated for the purposes of the Magickal Operator. The occult practitioner would study the attributes of the animal or plant in order to know which is especially required for certain magickal operations.

If one has absolutely no idea what mustika-pearl would be best for one's general well-being, health, spiritual development, and prosperity, one could submit the question to a shaman who is attuned to the Intelligences of Nature. The shaman would choose that which is appropriate for one's present evolutionary development, keeping in mind the subject's well-being in both spiritual and mundane matters. It is also possible to acquire the necessary information from one's Higher Self, one's Inner Guide.

Once having obtained a mustika, one might wonder what can be done with it or how to harness the power that it possesses. Whatever virtues a mustika possesses would be transferred to us by simply carrying or wearing it for some time. The effects of the mustika may be perceived after several weeks or so depending on the virtue sought. Greater powers such as invulnerability against sharp weapons as that given by the wild boar pearl may take a greater period of constant proximity with the pearl before it may show some effects. The time factor may be quickened by following certain disciplines such as constant attunement-sessions with the elemental spirit/pearl and drinking/showering with the water or elixir of the pearl. These elixirs or enchanted water/oil carry no physical properties of the pearls, but they do carry the vibrational quality and essences of the spiritual aspect of the animals or plants from which they have been derived.

Steeping pearls in a glass of water for half an hour empowers the water with its energies. Steeping it for several hours under sun or moonlight would imbue the water with a greater amount of the pearl's vibratory energies and essences; abundant life-force of a plant/animal mustika-pearl are channeled into the water. The spiritual blue-print in the pearl containing information of the animal/plant are also infused into the water. This is a supplemental nutrient for the various psychic components within man. Whatever force is embued in the water by the steeping process is transferred to one's physical and subtle bodies impelling them to resonate at higher frequencies where diseases of mind, body, and soul are non-existent and cannot exist. The enchanted pearl-water has a deep impact upon the nervous and blood-system.
Generally, plant pearls affect more of the physical and etheric bodies while animal pearls the astral and spiritual side of man.

Drinking mustika-pearl water assists in one's reintegration with the Cosmic Intelligence; this cannot help but improve one's sense of oneness and harmony with all of Nature. This has a tremendous psychological import in one's approach to life, transmuting negativity into positivity. Mixing the pearl-waters of various mustikas is permissible. Once having studied the powers, virtues and healing properties of each pearl, a blend may be made of the waters to achieve a specific result. Constant attunements with the pearls helps to intuitively know their powers.

Mustika-pearl water should be made in a tranquil environment.When drunk, the water acts as a tonic effect to the body, healing physical ailments, psychological problems, balancing the chakral energies, and promoting spiritual awareness and growth. Pearl-elixirs using an alcohol-base may also be made. Nowadays, in the New-Age market, gem, crystal, and flower elixirs may be easily acquired. There is no company as yet, however, producing mustika elixirs. When properly made, these mustika-elixirs would possess more power and have a greater effect than the ordinary ones produced from gem stones and crystals.

That mustika-pearl water possesses healing virtues, many people including ourselves have personally determined to be true. It would be superfluous and unnecessary to relate case histories; one would have to experience this for oneself.

Aside from its consumption, mustika-pearl elixirs and water--and even oil--may also be anointed or massaged into the body. The pearl-fluid may be applied to the various points or chakral vortices along the main and secondary channels of the subtle body where the energy-flow is blocked . Its application helps to break up the psychic toxins embedded in the channels.

Pearl water, elixir or oil may also be placed in a room and left alone for its evaporation. The vibratory essence of the pearl would transmute negative energies in the surrounding area and harmonize the psychological condition of the people moving and living within its influential reach.

Some practitioners believe that the consumption of pearl-water is insufficient to tap the power of a pearl, that a password is required to command the indwelling spirit. There is some truth in this but the password is just a gimmick created by occult practitioners hoping to excite the interest of pearl-owners and increase their clientele. What is actually required is a simple psychic-attunement with the elemental spirit--by calling its name (if known), absorbing its energies by holding the pearl, and explaining to it the purpose of steeping the pearl in a glass of water. This communication with the pearl-intelligence may be formulated into an affirmation or decree--they should be specific so that the elemental-intelligence knows the healing or work that is to be conducted.

Mustika-pearls should be handled with great care as some of them are fragile. They should also be anointed often with aromatic oil such as sandalwood or "zafarron." When not in used they should be stored in a proper case with some flowers in it. Spirit elementals delight in the aroma of flower essences--the anointment and the placing of flowers are gestures of appreciation for their aid.

Copyright © 2006 Luxamore

How Magickal Pearls are Acquired Part 2

One interesting myth related to cobra-pearls is that these cobras employ the light of the pearl that they carry in their hoods to hunt at night, as a means of brightening their pathway--this would certainly indicate a property of the pearl itself or in accord with the argument above that a symbiotic relationship is being alluded to here between the cobra and the spirit-elemental of the pearl that the snake hosts. In cases where a pearl is said to have glowing properties it is difficult to validate and affirm its authenticity or to determine whether some form of a gimmick is employed to working its magic because owners of such pearls invariably refuse testers closer inspection. In regards to fakes, we know that there are synthetic "stones" selling in Indonesia with an electronic component, the Light-Emitting Diode embedded within them; this is coupled to a tiny battery and a switch that closes the circuit and gives off light whenever the stones are immersed in water or when pressure is applied to them--this novelty item could probably be found in various countries as well--this stone is often appropriated for deception. What confuses the glowing-pearl issue of the above is that in ancient Vedic literature such as the Garuda Purana, the nature of the pearls that are said to be "brilliant" are described in terms that are open to interpretation and debate.

But to return to the subject of shamanic pearl-retrieval, there are times when the ritual fails for one reason or another or it may require extra effort to be channeled into it in which situation more ritual-sessions are repeated for consecutive days and this entails the shaman spending more days/nights in the mosquito-infested region. At times such prolonged struggles also fail and the shaman has to return empty-handed for his efforts. Generally speaking, the more difficult it is for the shaman to retrieve a pearl, the greater is its inherent powers/magickal virtues. It is a rare occurrence, but shamans do occasionally pay for their lives during psychic-struggles.

Shamans are often called to attention of unusual phenomena occurring in villages such as strange hauntings, poltergeists, possessions, etc.--subsequent psychic detection by these shamans may reveal that the haunting entities are guardians of magickal pearls who often desire for these to be given to certain individuals--rituals are then conducted to facilitate the transfer of these treasures. In other cases, haunting spirits are not predisposed of giving away pearls in their possessions but haunt as a result of the desecration or disturbances of their territory by humans. When shamans detect that these nature-spirits are protectors of pearls and wishes to acquire them, a psychic "battle" would ensue with the shaman engaging in an inner-struggle for victory over the spirit beings.

Haunting spirits such as the above are often the "siluman" class-types--the sort of jinns (genies) that manifest themselves as etheric creatures and sometimes even as physical animals that can be killed as ordinary beings. Beasts such as tigers, crocodiles and wild-boars menacing villages and killing humans are often regarded as siluman--they carry certain traits or have features that indicate that they are no ordinary animals--there is always something strange about them. To protect the community, the elders of a troubled village would typically decide to set a trap for the beast somewhere in their compound or to hunt them down. During the actual confrontation, these creatures often display extraordinary qualities of invulnerability, strength, fearlessness, and stamina; ordinary blades and weapons have almost no effect upon them--when they are finally vanquished with the assistance of shamans who casts an appropriate spell, they are found to contain pearls or stones in their bodies and these are discovered to possess the same properties displayed by their dead hosts. Normally the tribal chieftain or an elder would claim these pearls as their own. Not only pearls but every part of these unusual beasts such as their claws, fangs, teeth, horns, skin, etc., are likewise regarded as having magickal properties.

The power of invulnerability against the blade is often displayed by domestic life-stock as well, most of the time fowls--roosters, in particular; and even after the prayers conducted by the butcher which results in a successful slaughter, the decapitated chicken would still have the strength and the nerve-energy within it to run amuck albeit headless for several minutes. These roosters when later dressed and cut-open often reveal bezoar stones in their organs--Albertus Magnus and other naturalists of past centuries refer to these stones as Alectoria. At times, silumans are benevolent and they would mysteriously appear in a village as an animal, most of the time as large snakes; they find themselves an agreeable person to reach out to and who eventually adopts them as pets. After being with their new keeper and family for several months or years, these benign creatures would suddenly vanish as mysteriously as they came but not before leaving behind a pearl or two. Sometimes the keeper would notice a bulge on their pet's serpentine-head developing; this would grow and develop into a snake-crown and is the object given to their keeper during the creature's departure.

One interesting manner in which Nature offer pearls to individuals is through dreams. Villagers living adjacent to forests and jungles often have lucid-dreams in which a mysterious personage would visit them--most of the time such encounters is of an elderly person that would make contact and explain to the dreamer that a gift is being offered and that it may be found at a certain place; the nature of the gift is not always described, though, neither is the site where it is located in which case the dreamer would simply wake up before sunrise and resume his or her normal daily-routine until later in the day the gift is found unexpectedly. If the site is indicated in the dream, the dreamer in his waking-state would investigate and conduct a search which almost always yields the expected results. Sometimes dreams such as these precedes the mysterious arrival of a creature wishing to be adopted as a pet as described above.

Pawangs that sojourn in the wilds are close to Nature and are observant of the creatures that live in their natural habitat. The behavioral patterns of these animals, their place in the food-chain, their defence mechanisms, etc. are all duly noted by the studious pawangs--the latter are the non-academic "natural" naturalists who also observe the occult side of the flora and fauna in a given region. As these pawangs specialize in animal and plant pearl-acquisition it is understandable that they would mentally record the characteristics of animals and plant-life harboring pearls. From the reports that we have gathered creatures with pearls in them often have the following characteristics and traits: an advanced age, invulnerability, unusual gait/movements, immunity to venomous bites, human behaviour, etc. Serpents that often have stones within them, for instance, are observed to swim and undulate their bodies not horizontally but vertically--we can theorize that such a movement is caused by the excess weight dragging their bodies downwards and the effort of the creatures to keeping themselves afloat. In regards to tree-pearls, it is noted that trees with crystallized sap or petrified pieces are often the type that have holes in their trunk where rot has set in and where these pearls are found.

As mentioned before animals are not hunted for pearls; nonetheless, these stones on occasion do show-up in the carcasses of wild-animals slaughtered by villagers for food; pearls are thus acquired incidentally in such situations. Shamans do not employ the methods of hunting or killing animals as not only is this a fruitless effort and a waste of time but it also severs their attunement with Nature and the values and goals that they hold dearly. There is one rumour circulating that animals are triggered to developing stones by the Dayaks of Kalimantan (Borneo). The author of the online article "Bizarre Tales About Bezoar Stones" (webguru.com) states that,

"The Dayaks of Borneo have a method for producing bezoars which they call guligas. This is to shoot an animal with an unpoisoned arrow. When the wound heals, there is often a hardening of the skin, which finally results in the formation of a guliga. In some of these concretions the point of the arrow still remains. The guligas of natural formation are frequently found between the flesh and the skin of apes and porcupines."

However, the author does not mention how injured animals are supposed to have survived such shots--do the Dayaks help them to recover? Arrow-shot wounds are often fatal--especially to small animals--there would not be any opportunity for injured creatures to recover and have their wounds healed--this rumour, based on the accounts of travellers of past centuries has yet to be verified; nevertheless, contemporary unwritten information regarding the retrieval of bezoar stones, mustika, or guligas do not mention Dayaks forming pearls in such a manner. After all, there are no stories of humans forming pearls after being shot by arrows and recovering thereafter--it might be redundant to say that shamans of our acquaintances and associates do not kill or acquire pearls in such a manner.

Some mustika-pearls have the power to assist their keeper to acquire other pearls that are equally exquisite and rare--this may result in varied ways. The keeper may easily find suppliers or sources for these pearls or they would approach him without much effort on his part of seeking them out. The magickal-pearl owned would also enrich the keeper building up his finances so that other pearls may be secured if desired. Another method which is not too common is for the pearl(s) to be appropriated in magickal rites especially designed for the manifestation of mustika-pearls--most of the pawangs that conduct pearl-retrieval operations have their own special pearl to facilitate such work. By possessing a good quality magickal pearl, especially a serpentine/dragon pearl it is said that the keeper would eventually find the acquisition of other pearls and gem stones much easier. The Garuda Purana states thusly,

"Only meritorious persons will have access to the cobra-pearl. Then they can get other gems of great brilliance, wealth, kingdom and grow brilliant."

Certain spirit-communications convey the idea that mustika-pearls when placed in certain geometric-formations send out signals in the etheric realms which attract the attention of the guardian-spirits of pearls making it possible for further gifting to take place--we will not elaborate on this principle or methodology here, suffice to say that it is a tried and tested method.

We have already described how ordinary individuals are gifted mustika-pearls through lucid-dreams. Another possible manner whereby these pearls are entrusted to fortunate individuals is within the frame-work of paranormal incidents that would leave the individuals concerned dazed and amazed. Such phenomena would normally transpire amidst natural surroundings, such as in forests, sacred grounds, power-spots, etc. The external character of these incidents may vary and have outward differences but they are essentially similar in specifics in which the recipient of the pearl is approached by a mysterious person who offers a gift or points to where it may be found. While still reflecting about the matter and perhaps gazing elsewhere for a second or two, the recipient would turn once again to the stranger who is found to be no longer there nor anywhere else. The recipient would find in place of where the person was standing or in the vicinity mustika-pearls or some other object as indicated by the bestower.

It is well-known that in the ocean lives a creature called the oyster that produces pearls of various shades of color and sizes. It is not recognized, however, that the sea offer more jewels than just oyster-pearls. There are other pearls formed by the interacting forces of the elements or sea-creatures and they can be just as exquisite and unusual as the pearls produced by the mollusk. For a lack of a better word, we refer to them collectively as "sea-pearls"--they are any natural jewel found in the sea and can be of any size, shape and color. Sea-pearls are mostly in a spherical-form and may have any sort of texture. Their mineral composition are not quite known to us as there are many types to consider, though the common ones are composed of silica or of a glass-material. How such sea-pearls are developed in the sea is a mystery, though the fulgurite (Lat. Fulgur--"thunderbolt") formed out of an environmental event may probably offer us a clue as to their origin. The fulgurite, also called "petrified lightning" is a fused-quartz (Si02, melting-point 2950°F) formed as a result of a lightning-strike upon sand or rock. As a thunder-bolt hits the ground, it melts and fuses the material that it comes into contact with and normally form a root-like structure buried beneath the surface; this glass-like object is formed as the lightning traces its path in the ground and it can have a length of several feet and several centimeters in diameter. They are normally hollow and have rough outer surfaces; their inner surfaces, though, are glassy and smooth; fine globules may be found within fulgurites and the color of these objects vary in color with a greenish, grayish, whitish, blackish, or brownish tinge--they might come in other colors too depending on the composition of the material where they are formed. Sea-pearls may be fragments of these fulgurites re-shaped and re-formed by the forces of the sea.

Sea-pearls, generically, belong to the class of Lechatelierite, or naturally-fused silica; one other possibility as to their origin is that they are the matter ejected out of underwater volcanic craters; they may be crater glass (Impactite)--created out of meteorite impact events in which case they are related to tektites; these pearls are not shards or fragments of colored-bottles fallen into the sea as believed by some theorists as the form in which they appear make it quite improbable. Underwater volcanic craters are found in the seas of the Indonesian archipelago and it is not illogical to assume that the pearls may have their origin within the fiery-furnace existing deep within their bowels. These colored sea-pearls are occasionally found lying on the ocean-bed by divers and by those whose living depend very much on the sea; shamans acquire them through their unique methods along the lines that we have explained previously. After spending hundreds and thousands of years in the sea in a natural environment, sea-pearls absorb a good deal of occult energies and elemental-beings are attracted to them.

Pawangs have an uncanny knowledge related to mustika-pearls of plant-life such as those found in coconuts and in bamboos; not only do they detect the stones metaphysically, they are also familiar with the physical characteristics that indicate whether or not a coconut or a segment of a bamboo-trunk has a pearl--generally speaking, the knowledge that they possess afford them to detect the presence of pearls in almost every-type of flora. Most coconuts that have pearls within them are the "one-eyed" and "blind" coconuts--knowledgeable pawangs prior to removing the husk of a coconut can state with certainty whether it is one-eyed or the regular three-eyed types. With such specialized knowledge it is a simple matter for pawangs to extract and collect coconut or bamboo pearls without the unnecessary work of opening thousands of coconuts just for their acquisition. Coconut plantation-workers and those involved with the processing of coconuts would have lots of the pearls in their possession as a result of handling them by the hundreds and thousands on a daily basis. Probably none would admit of having them though, to avoid confiscation by their superiors or employers.

We would like to conclude this article by saying that the methods of pearl-acquisition explained herein only represent the "tip of an ice-berg"--that there are probably more ways that mustika-pearls are acquired that we have inadvertently overlooked or that we may be ignorant of. Nature cannot be constrained in any way--if she decides to offer a gift to someone she will find a way to do it--no one can prevent the giving from taking place nor should anyone try to do so as this could have catastrophic consequences. Forcing Nature to part with something which is not meant to be also has its negative effects. It is fortunate to possess a magickal mustika-pearl as one then has an object that connects oneself to Nature and her hidden spiritual forces--this has inestimable value that cannot be described with words.

Copyright © 2006 Luxamore

How Magickal Pearls are Acquired Part 1

We are often inquired how mustika or magickal pearls are extracted by shamans from Nature's realm or how some people are fortunate enough to be gifted by Her. It certainly is appropriate that collectors and those interested in the subject of animal/plant stones acquire more information in this regard. Those who are misinformed or are not properly educated on the processes of pearl-acquisition by shamans often mistakenly believe that animals fall prey to hunters of these pearls and are killed indiscriminately without compassion; generally speaking, this is not the case here in Indonesia as wanton killing is a waste of time and resources even for shamans and would put them on Nature's black-list and cause them to lose their raison d'être. It is important to stress that one would hardly find animal-pearls through such killing.. Shamans are careful in maintaining a good relationship with Nature and Her forces as it is through working with Her rather than against Her that the magickal pearls are acquired. It would, therefore, probably be proper if we were to offer some enlightenment and remove the concerns that some individuals might harbour in their minds.

In almost all cases of magickal pearl-acquisition there lies an element of the mystique, of the occult and the processes of shamanic work. Nature offer these pearls possessing magickal properties to humanity and she often does so in ways that borders upon the miraculous and the "supernatural." We know this to be true as a result of several personal experiences where we were gifted by Nature of unusual objects with inherent talismanic value. We need not elaborate on this, the point being that when the hidden forces of Nature wishes to display their fondness, respect, and friendship towards someone attuned to their existence with mutual feelings on the part of the mortal, they often express their delight with a physical token, such as a natural artifact, a curio or a magickal pearl; these gifts often come as a surprise to the one so-attuned with Nature; sometimes they are specifically requested through occult means--shamans the world over are well familiar with the principles and the processes involved and regularly practice them. The modus operandi of this occult-retrieval, however, is not an exact science, and Nature does not always respond in the manner hoped for--greed, doubt, arrogance, harmfulness, wrong-timing, etc. almost always prevents the psychic-connection and the bonding from being established with Nature. Shamans treating Nature with love and respect while functioning under a magickal-trance and attuning to her life-rhythm are rewarded for their congenial expressions accordingly. This is not to say that just anyone can approach Nature and request pearls from Her and then be given them. It does require a certain degree of mastery and the unfoldment of shamanic/psychic powers aside from the development of purity and a spiritual consciousness--these are cultivated through years of difficult training, discipline and struggle. In Indonesia, the art of acquiring pearls from Nature is a specialized knowledge and not all indigenous shamans of the class called "pawangs" possess this power or know-how; traditionally, the mantras and "Ilmu" (occult-power/knowledge) of this type of work are transmitted from father to son only--one reason why sources for these pearls are scarce.

The search for one's animal-totem in a shamanic-journey also often concludes with the practitioner being gifted with a physical token by the forces representing the archetypal animal-totem; these keepsakes are regarded as magickal tools and as symbolic of the oneness and bond between the practitioner and his/her animal-totem. The occult gifts that Nature of the tropical wilderness of Indonesia present to native shamanic practitioners or fortunate ones come in an array of forms; predictably, they are derived from their native ambient flora and fauna and have mineral and/or organic structures in their composition--these objects are often in a crystallized, fossilized or concretized form. For instance, unusual shapes of fossilized roots, organic in the initial stages of their growth, are often presented to the shamanic-practitioner in his magickal interaction with the hidden forces of Nature. Pearls produced by plants, trees, and animals as a result of unusual organic functions or environmental influences are some of the objects imparted by Nature in her desire to establish a harmonious relationship between humanity and the lives of the various forms of spirit-intelligences composing her being. Lost or unowned objects such as kerises, spear-heads, gem stones, rings and other accessories, etc. when left in the open in the wilds for many years are often collected and hoarded by the intelligences of Nature and kept in secret or hidden places unknown to the mortal mind and unseen to the naked eye--these objects are likewise gifted to shamans under certain conditions. At first reading the above may seem like a tall-story, like a "fairy-tale"--and so it is: fairies are involved; the tales, however, are true.

Journeys to areas of pearl-retrieval often require hours of hiking through jungles and forests. Hardships are endured by shamans during such treks and retrieval-work. Most of the occult operations are conducted in power-spots/haunted areas referred to as "tempat-angker." These are cross-roads of magnetic forces that are conducive to psychic and magickal work, especially those rituals related to the contact with Nature's hidden forces. The tempat-angker are regarded as portals between the third and fourth dimensions and facilitates the passage of beings/entities travelling from one realm to the other. It is for this reason that the tempat-angker are regarded as haunted and avoided by natives familiar with the locale--there are many stories of the unwary person being lost there only to emerge years later but without any awareness of the passage of time. Magickal work done in power-spots require a knowledge of occult principles and rules that govern such occult interfaces to avoid or prevent mishaps from occurring. Two of the famous forests/jungles in Java where magickal operations are often conducted are Alas Purwo and Alas Ketonggo. Many sacred mountains are also chosen for magickal work such as Mt. Lawu, Mt. Sumeru, Mt. Muria, etc. Basically, however, the pawang-shaman would pick an area according to inner guidance or a spot already known to yield the type of pearls that he may be seeking.

During magickal-retrieval operations shamans are given guidance by spirit intelligence as to where mustika-pearls may be discovered and retrieved. Normally it is the regional guardian-spirit of a given area that comes forth to attend to the shaman. The pearls are often revealed to be located in caves, dens, nests, and lairs; other possible spots are in the vicinity of some unusual rock formation, old trees, pools, waterfalls, burial ground, etc. The pearls indicated by psychic sources could be buried or hidden in an area in which case they would have to be dug and sought for. Oftentimes shamans are guided and intuitively led to the whereabouts of the remains of animals who were hosts to these pearls. Through spirit guidance shamans are informed of the pearls available in an area, the approximate amount, their organic origin, and what types they are--the knowledge of these are conveyed via telepathic means and through psychic visions.

Occasionally, during the ritual of retrieval, pearls are manifested directly before the shamans from the etheric planes through teleportation or from whence they were hidden in the physical realm--this type of acquisitions are typically accompanied by long inner-struggles with the spirit guardians of the pearls and often the presiding shaman is tested in various ways of his courage, purity and worthiness. With the possibility of such a prospect shamans are always psychologically and physically prepared beforehand. If a shaman has spirits (khodams) working for him, his task is made much easier with their assistance. To facilitate the magickal retrieval process, offerings and certain empowered oils and incenses are employed in the magickal rituals as gifts to the fairy-spirits, and pragmatically, to release sufficient psychic energies so that spirit guidance or direct manifestations may occur; these oils and incenses can be quite costly and pearls acquired in this manner are not given away for a cheap "mas kawin," or "dowry." When all the tools and implements are set, the shaman would commence chanting the secret mantras of invocation, conjuration, communication and/or manifestation--this step alone could take hours to complete. Occasionally, of course, spirit guidance and directions are given to shamans without any need of rituals.

In the retrieving-ritual process, etheric forms may appear frolicking or moving menacingly before the shaman. If they are spirits related to dragons, tigers, and snakes, the etheric shadows would possess such forms as the associated-creature. Dragon-spirits regularly manifest themselves as wisps of smoke, as slithering etheric shadows--at time they form themselves through the flames of the camp-fire. While the psychic-struggle and testing is taking place, these spirits would strive to thwart the efforts of the shaman. But once the operator overcomes all of the trials and temptations, all of the personal fears, etc, the spirits eventually award him with the pearls that they watch over. Sometimes the spirits would indicate that the time for release would have to be at a later date as prevailing conditions related to the "bilateral relationship between humans and spirits" are not conducive or appropriate for the gifting--shamans would then have no other alternative but to postpone the acquisition. It has been suggested by some that the whole modus operandi of pearl-retrieval should be captured on video--this would certainly have a promotive effect on the sales of mustika-pearls; however, rituals conducted under such conditions are apt to fail because of the varied factors that conflict with the sacred and prepared environment and the processes of shamanic-work. Unwanted intrusions or an inappropriate/inept set-up are causes of failures during retrieval-work.

If these pearls are psychically revealed to be in caves where snakes and venomous creatures are to be found in abundance, the shaman while entering in the vicinity of the hidden pearls would strew certain substances left and right while chanting a power-mantra to repel the creatures and thus avoid being bitten--but even then, because they are so numerous, shamans often do get bitten by these creatures; at least one pearl-retrieving shaman showed us the marks of the various snake-bites that he sustained during the many trips he made to the caves in the dense jungles.

Hidden pearls are apt to glow or radiate subtly coloured-rays of light when they have a "desire" to be found; these auric lights are detected by shamans through etheric vision, and at times these lights are apprehendable through normal sensory perception. When the glow is seen in some dark recess or as emanating from the ground, it actually indicates that the regional or indwelling spirit of the pearl wishes to be bonded with a human-being. It is logical to assume that these nature-spirits are responsible for making the hidden sacred-objects to glow as once they are found the glowing phenomenon ceases--they do not continue to radiate lights and assume normal appearances once in the possession of their human keepers. The appearances of these lights not only occur in a shamanic pearl-retrieval setting, these events also occur under ordinary circumstances and in the haunts of men--even layman experience them according to the many reports that come to us. Various rumors and tales of glowing cobra and centipede pearls may have their origin in this paranormal phenomenon. Kerises and gem-stones when hidden by Nature similarly reveal themselves in the twilight or nocturnal hours as colored-lights emanating from the ground or wherever they are hidden--but when extracted from their position they no longer give-off their unearthly radiance. The latter is a strong argument in favour of spirit-activity in regards to glowing pearls as witnessed by individuals; that these are the result of spirit-agencies and not of any inherent properties of the pearls themselves unless possessing phosphorescent or fluorescent substances/minerals.

In the case of fluorescent minerals, however, ultraviolet light is required in order to see the effulgence. During their magickal rituals, shamans would often capture in their hands colored-lights floating or zooming their way--the captured object would feel warm and soft in their grasps. When their hands are unclapsed, stones or other small objects reveal themselves to be the miniature UFOs. This phenomenon and shamanic practice has gone on for centuries long before stage-magic came up with entertaining routines duplicating closely the above. The phenomenon of glowing lights in the environments of Nature are well recorded in the annals of paranormal research; nevertheless, there are still lots of mysteries related to the glowing-pearl phenomenon and as reported by reputable individuals that nothing conclusive as yet can be reached.

Copyright © 2006 Luxamore

Mustika Bezoar Pearls--Notes

"Bezoar" comes from the Persian word, "pá zahar," meaning "antidote against Poison" (pa-cure, zahar-poison). The term is normally applied to stones found in the stomach and digestive system of animals. We use the term in a generic sense for concretions to be found in all organs of animals, plants, and in other aspects of Nature. Indonesian occultists and shamans with this definition in mind, refer to bezoar stones as "mustikas." In other parts of the East they are called by various names, such as "geliga" (Malaysia) and "Mutya" (Philippines). Ancient naturalists gave specific names to the bezoar stones as found in animals. For instance, bezoar stones of eagles were called, "Aetites," or "Aquilenus." A similar term, "Aquilinus" refers to the stones found in the head of fishes. "Crapandia" was the name of the stone found in toads. Swallows produced concretions called "Chelidonius." The stones found in cocks were called "Alectorius," and "Celonite" was the name of the bezoar stone found in tortoises. The occultist and naturalist, "Albertus Magnus," referred to the stone taken from the head of dragons as "Draconites." This latter bezoar stone was considered a great treasure by the kings and emperors of the East.

As a rule, bezoar stones or mustikas were, and are highly valued--to the knowledgeable they are regarded in high esteem for their practical qualities in the healing of mind, body, and soul, as well as conferring upon the wearer wonderful psychic and spiritual qualities when used in the correct manner. These pearls can be costly, one source relates that in contemporary times, some of these bezoar stones are offered by Traditional Medicine at a price of US$20,000 per stone!

Bezoar stones are mostly calculus concretions to be found in animals and plants, though they are also found (perhaps developed through different processes) in the environment in which these creatures live. Certain animals such as snakes, deer, centipedes, monkeys, wild goats, camels, porcupines, antelopes, etc. produce them in abundance. Some mustika pearls have their origin in so-called mythological creatures such as dragons and sea-serpents. Unusual stones and pearls in our collection were acquired by shamans and occultists possessing expertise in the field of mustikas.

Bezoar stones according to some scientific investigators, are composed mostly of calcium phosphate, with some elements of the crystalline mineral, "brushite." Certain bezoar stones contain oxide of iron, silex, alumina, etc. Gemologists may analyze them to be simply natural-mineral or semi-precious stones--but what makes these bezoar stones special and unique is their point of origin, and many owners of these pearls have come to realize that they contain a psychic intelligence or presence. Some psychics verify that bezoar stones have an indwelling elemental spirit called by occultists "fairies," "elves," etc.

Royalty were very fond of bezoar stones--not solely because of their exquisiteness or their unusual appearance, but because of the great magickal virtues that they confer to the possessor--virtues such as charisma, an authoritative-bearing, personal magnetism, psychic sensitivity, etc. Queen Elizabeth I, for instance, is historically recorded to have had several bezoar stones as part of her crown jewels. Xá Abás, one of the kings of Persia, was also fond of the stones. According to one legend, one of the Shahs of Iran gave several bezoar stones to Napoleon--something which "the conqueror" greatly honored. He later tried to destroy them in fire, perhaps so that they would not fall into the wrong hands.

In the "Garuda Purana," a Hindu scripture, bezoar stones are highly extolled; while in western literature, speaking of the toad-stone, Shakespeare acknowledged their existence in "As You Like It, (Act II, Scene i)":

Sweet are the uses of adversity,

Which, like the toad, ugly and venomous,

Wears yet a precious jewel in his head . . .

Bezoar stones are scarce--some are rare! Most have great beauty while others may look unsightly and as worthless baubles--but within them all lies great virtues and magickal power that are probably more potent than ordinary crystals and gemstones--especially for healing work. The contemporary practice of crystal healing is based on the ancient healing-art of applying the bezoar stones to the body to neutralize poison. As the latter were scarce, ordinary crystals and stones were used instead. One is most fortunate to possess these bezoar stones--especially the higher quality ones which are prized greatly by collectors and occult practitioners. They can be considered not only as investments--possession alone actually improves the financial and social condition of their owner--one reason why they were sought for by noblemen and kings. The knowledgeable occultist would know how to wield and take full-advantage of the power that these stones possess. These bezoar stones are actually physical representations of the "Cintamani" or the "wish-fulfilling" jewel of the Buddhists--they help to fulfill one's innermost and cherished dreams.

Most of these mustika pearls have their origin in the Indonesian archipelago--from the islands of Kalimantan (Borneo), Java, and Sumatra. It is a fact , though, that even in these islands bezoar stones are scarce.

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Mustikas are unusual objects formed in animals and plants. They may assume the shape of regular oyster-pearls and tumbled stones or in unusual shapes and sizes. In their unpolished /untumbled state, they have a rough texture. Unlike oysters that form pearls out of irritation, Nature forms these pearls in the bodies of diverse animals, plants and fruits for some reason unknown as yet to us. They are unusual creations that may correspond to human cancers, cysts, and tumors. Not all animals or plants of the same species form these pearls, but they possibly do occur in almost every living being.

Unusual pearls have also been found in the bodies of saints and holy people; this might possibly be an indication that animal and plant pearls are the manifestation of an organism's highest energy crystallized and formed out of conscious or subconscious aspiration to a higher evolutionary level or state.

Some mustikas are fossilized parts of an animal or a plant, such as the eyes of a creature. After thousands or millions of years these eyes through a natural process have crystallized, hardened and acquired occult powers. The formation of a mustika pearl or a fossilized body-part are directed by Nature's invisible forces and intelligences. Normally these intelligences are elemental spirits that guide the process of the creation of a mustika pearl, and they subsequently make these pearls or fossils their home. Those carrying these pearls are served by the indwelling elementals in various ways; they help to strengthen their keepers aura and nervous system; they confer positive energies; they empower the brain centers, etc.

The natural energies of these pearls attracts luck, neutralizes and wards-off negative forces. They have a natural tonic effect upon the physical system. They are more powerful than ordinary gemstones and crystals when applied for certain purposes. Added onto ritualistic items such as wands, they would truly empower an occult practitioner's magickal operations. Western occultists have yet to investigate and discover the power of these mustika pearls that heretofore have only been mentioned in myths and fairy tales--as secrets known only to the ancients.

Mustikas are widely known in South-East Asia, India, and other countries of the East. Malays, for instance, call Mustikas "Geliga"; Phlipinos call them "Mutya." Occidental naturalists of the past referred to them as "bezoar stones." The powerful stones told in tales and legends are actually mustikas. The Sanskrit text, "Sri Garuda-Puranam," speaks in detail of these pearls. In essence it declares a man acquires great fortune and blessings by possessing a mustika.

These magickal pearls are one-of-a-kind, unique, rare, and powerful. It is said that only fortunate people are able to acquire and keep them.


Where Are They Mostly Found and Acquired?

The mustikas--pearls and fossils accessible to us from our sources--have been acquired mostly in the Indonesian archipelago. They have been discovered in caves, jungles, sacred places, historical sites and in the remains of animals and plants. Some of them were magickally retrieved from the etheric planes by occultists who specializes in this unusual feat. The power within these pearls are sometimes known by the psychic struggle the occultist had to go through with the spirit guardians in order to acquire them. Quite a number of these pearls were gifts to our sources by tribal shamans and chieftains.

How the existence and virtues of the pearls are discovered could sometimes occur quite by accident. For instance, tribal hunters may find an animal exhibiting a degree of invulnerability to their weapons; after having finally killed the animal with the help of a shaman, they would discover that the creature possessed strange pearls lodged or embedded in their head or body. Subsequent investigation would reveal that it was these pearls that gave the animal its invulnerability power. Animals are not hunted or killed for mustikas/pearls, though, as shamans know that they can hardly be found in that manner--the discovery of a pearl is often incidental to the killing of a creature for food or because they are a menace to villagers. Pearls are mostly found in the remains, dens, and nests of the creatures.

Centipede are one of the many creatures that form pearls. These pearls are formed by the mucous of the giant centipede, which it plays about with its mandibles and then places it on top of its head where it crystallizes and in time falls off to the ground. Some centipede pearls are formed in the stomach. Genuine centipede mustika pearls are prized by gamblers for the luck that it bestows upon its master.

Generally speaking, the virtues of pearls are known by the observation of their effects in one's daily life as they are carried, worn or attuned to by certain methods such as psychic contact with the indwelling elemental spirit. Some of the pearls have quite unusual physical effects, such as the costly and rare Mustika Merah Delima that tinges water where it is immersed in with a red coloring--or so the story goes.


How to Determine the Real from the Fake

There are various ways for determining whether a mustika is real or a fake. Some of the various points to be considered are the following:


The Energy Present

When a pearl is held between the thumb and forefinger, as the breath is held, energy would be felt as issuing forth from it. The longer it is held the stronger will the energy be palpable. The energy would run through one's arm and finally reach the heart or to one of the other chakras within the body depending upon its quality. Fakes do not give such sensations.


The Presence of an Elemental Spirit

Each and every one of the mustika pearls have an indwelling elemental spirit--fakes do not have them unless attached by a knowledgeble occultist. The presence of the spirit may be felt and communicated with by a psychic.


The Medicinal Properties.

Without exception, all mustikas have vibrational healing virtues which may be tapped into. Again, fakes do not possess such power.


The Difference Between Mustikas and Ordinary Consecrated Talismans

There are several principles that differentiates mustika pearls from talismans. Among them :

1) Mustikas are empowered by Nature's forces and intelligences--unlike talismans which are consecrated by human operators.

2) The power and elemental spirit within a mustika pearl are not extinguishable or transferable to other objects, unlike the power within talismans which may be magickally neutralized or transferred to other items.

3) No observances or prayers are required for mustika owners in order to maintain its power or have them function perfectly--unlike talismans which do.

Copyright © 2006 Bezoarmustikapearls.com

The Legend of the Dewadaru Tree

The Dewadaru tree is mostly found to the north of the island of Java, among the Sunda islands of Karimunjava, in the Java Sea, bearing the coordinates of Latitude 5° 52' S, and Longitude 110° 26' E. It has a human population of approximately 20,000 people. The Dewadaru tree had been sanctified by the local inhabitants of the island for countless generations as a result of a myth perpetuated by the elders of the society. In one of the local dialects, "daru" means "blessing from heaven," while "dewa," (derived from Sanskrit) is the Indonesian term for "god." "Dewadaru" is thus interpreted as the "gift of the gods," implying that this tree genus is a tangible symbolic gift from the gods/esses to the islanders. To the local inhabitants, the Dewadaru represents the wisdom of the gods in maintaining the harmony, stability, and peacefulness of Nature. The Dewadaru is believed to be the protective guardian of the living souls on the Karimunjava islands.

According to the legend, there was once a man living on the island of Java who was furious with his son for constant disobedience. The man, although he loved his son dearly, strove to inculcate in him a certain hard lesson. So one day he drove his son away from home with the warning that he was not to set foot on Java again.

Not willing to disobey his father again, he prepared himself for the journey. In sadness, the son left Mt. Muria where they dwelt and moved on to the open seas to the north. He sailed on a boat for many days through stormy weather and amidst huge waves, not really knowing his destination and perhaps with little will to survive. Then one day, his boat landed on the shores of a small, uninhabited island.

Meanwhile, from the peak of Mt. Muria in Java, the boy's father was secretly watching over his son clairvoyantly. But for some reason his vision was vague and unclear, and thus lost track of the whereabouts of the boy on that island. In the old Javanese language, the word "vague" is translated as kerimun. Thus the island became known as "Karimun-java."

The boy continued his journey inland bearing two wooden staffs as walking sticks to assist his journey. He retrieved these from the shore. These two short poles wounded him while his boat was capsized to shore by the sheer power of the waves. In the middle of the forest he poked the two staffs to the ground and started to rest from the tiresome journey. Miraculously, in that very instant the two staffs grew into magnificent trees. In awe of the incident, he named them "Dewadaru." In the present day, the place where he rested now stands the village of Nyamplungan.

Nowadays, although not too numerous, there is a substantial amount of Dewadaru trees growing on the islands-the descendants of the very first two. The remains of the original, fabulous Dewadaru trees may still be seen. The humps are there as if to substantiate the truth of the legend. The descendants of the magickal trees grow in hill-slopes of the islands and are not easily accessible.

In proximity to the once glorious trees is a grave that until now is still being sanctified by the locals. On certain nights-such as Jumat Kliwon (a Thursday night occurring once in 35 days) of the Javanese calendar, the grave would be visited by pilgrims desiring the blessings of the spiritual adept to whom the grave belongs. The adept was known as Sunan Nyamplungan from whence the village received its name.

For centuries, the Dewadaru tree or wood is believed by the inhabitants of Karimunjava to possess magickal powers. Tested through time, the wood is said to heal poisonous bites, and aches or illnesses in the abdominal region. Dewadaru wood is often carried as an amulet for personal protection against evil persons as well as a weapon against evil spirits. It is said that unlike other types of wood, the Dewadaru, even a small piece of it, sinks when placed in water.

Seventy-five kilometers away, as the crow flies, from the town of Jepara in Java, the Karimunjava islands has a scary myth related to the Dewadaru. There is supposed to be a warning by the regional spirits that the sacred Dewadaru wood or tree is not to be taken out of the islands without the concession of the spiritual guardians of the area. Whosoever violates this, even by taking a small piece of the wood, incurs the wrath of Nature and calamity befalls him or her not long after. The usual mishap is the sinking or the immobility of the vessel that the person travels on to journey back to the mainland. Sometimes it could be a fatal illness after the trip. Often the person dies a tragic death in a freak "accident." At first this myth was regarded as a superstition, but several instances of this have been recorded.

In regards to the sinking of unfortunate vessels transporting the wood, some observers have noted of unusual events beforehand. Signs and warnings are given from the invisible world. Tales of these spirit communications and unheeded warnings abound. One story in particular relates of an old woman appearing to the captain of a vessel warning that the boat or ship was carrying the sacred wood and that this was taken from the region without permission and the required ceremony. Before disappearing, she warned the captain to unload the illicitly gained item. The captain did not heed her request and as a result, the vessel that he commanded en route to the Java mainland sank to the watery depths. Before the ship sailed even the villagers of the island were given omens that the vessel was doomed. Many of them heard blasting sounds on the nearby Nyamplungan hill. Careful investigations revealed nothing that could have produced those noises. It is said that to this day these sounds still occur whenever a ship or a boat is destined to plunge into Davy Jones' locker. In 1981 a mishap was prevented from occurring. There was a ship on its way to Java from the Karimunjava islands. Somewhere in the middle of the sea its engine stalled and it became immobile. Moments later everyone on board, passengers and crew, panicked. Out of the calm sea, huge waves suddenly appeared, threatening to capsize the vessel. The captain realizing what was wrong in haste called upon the passengers to throw into the sea any Dewadaru wood that they were carrying. One person confessed that he had some of the wood in his possession. This was quickly cast into the sea with apologies to the spirit guardians of Karimunjava. Amazingly, minutes later the waves subsided.

There are always two sides to a coin. The above myth also has a different aspect: if by any chance the Dewadaru wood finds its way outside of the Karimunjava islands, the wood would double its potency and act as a powerful catalyst to awaken the dormant occult faculties within its possessor or user. The energy of the wood itself is a potent amulet against all forms of black magick and it also wards off negative entities, as mentioned previously. Dewadaru is also worn as protective amulets against the jettatore, the evil eye. From the metaphysical viewpoint, the dryads or spirits of the trees are especially empowered and their power or virtues are occultly inherent within the wood. The energy of the Dewadaru wood has a beneficent influence upon the psychosomatic system of man. The village shamans say that the Dewadaru is an exclusive gift to the people on the island, one reason why the spiritual guardians of the region do not permit the wood to be exported unless with special concession.

There are numerous strange stories related to the magickal Dewadaru tree or its wood. To the local inhabitants these are no longer a matter of belief but knowledge and conviction gained from day to day experience. Being sacred, the Dewadaru is used only for devotional and protective purposes. One hardly finds the villagers using this wood for the fashioning of furniture or as a building material; and only the courageous would use it in their spiritual activities. The trees are not too numerous on the islands nowadays and therefore they are forcefully preserved. The Dewadaru is esteemed highly for their traditional and cultural value, and regarded as the totem guardians of the island. Because the occult power of the Dewadaru is well known, many disrespectful outsiders plunder the wood seeking to possess and misuse the power within it for egoic purposes. But it is also believed that Sunan Nyamplungan, the guardian of the island, or his proxy, plays a role in protecting the place from pilferers. Some say that the Adept sometimes appear as a gigantic bat to those who carry-out their negative intentions.

In 1992, the faculty of biology of the University of Gajah Mada conducted some research on the Dewadaru and the report of their analysis states that this tree is quite rare and not easily propagated. There are two strains to be found in the Karimunjava islands: the first strain is Dewadaru Baccaurea Sumatrana from the Euphorbiaceae family. The second, Fagraea Elliptica from the Loganiaceae family.

The Dewadaru is supposed to be found solely in the Karimunjava islands. Although almost unheard of, there is at least one Dewadaru tree to be found in Java in the area of Mt. Kawi in the region of Malang, East Java. Strangely enough, those living in this area sanctify the leaves rather than the wood.

Mt. Kawi is well-known for its pilgrimage site for those seeking wealth. The tree grows nearby a grave of someone who was known as Eyang Jugo, a metaphysical practitioner of royal descent. It is said that those sitting underneath the Dewadaru tree and is fortunate enough to have a leave or two fall on their heads out of their own accord, then this is a sign that great financial blessings or wealth will be bestowed upon them. It is thus not surprising to find people sitting or even spending the night 'neath the shade of the tree hoping to catch a leaf-fall. People come from all over Java hoping to transform their fate with a simple sitting. However, even with strong winds, seldom does a leaf detach itself from the branches with the hope and expectation of the sitters. Many return to their normal lives in disappointment. At times those standing quite a distance from the tree are often blessed with a falling leaf, often blown by a non-existing wind. There are tales of those who disbelieved in the sacredness of the tree and mockingly place a leaf upon their own heads. The result was that on their way home from the mountain they encountered tragic mishaps.

The origin of the Dewadaru tree at this particular site of pilgrimage has a similar tale as the one of Karimunjava. Both were the result of the insertions of walking staffs into the grounds. According to the legend, Eyang Jugo once journeyed with a companion to his close friend R.M. Imam Soejono, who lived on Mt. Kawi. Along the way he rested in a shady area. It was there that he received intuitively from the spirit planes that his life was drawing to a close. He advised his travel companion that where he died, it was there that he was to be buried. Further along the way Eyang Jugo suddenly stabbed the ground with his staff and expired. The staff filled with the power of Eyang Jugo, suddenly grew into a tree. The Chinese people living in the precincts of Eyang Jugo's gravesite called the tree "Shian Toho," and this was translated into Javanese as "Dewadaru."

As mentioned above, the Dewadaru wood is often carried as an amulet. Those able to acquire a rosary fashioned from it for spiritual or devotional purposes is indeed fortunate, for it is rare that anyone is given the permission to secure this wood from the islands and to tap into its inherent magickal virtues.

Copyright © 2006 Luxamore

Bulu Perindu - The Enchanted Grass

Nature produces the most intriguing life-forms. We are normally aware of the animal, insect, and plant kingdoms--these we come across and interact with in our every day life and are perceptible to the senses; other creatures are too microscopically small for us to perceive with our naked eyes, these are the bacteria, germs, etc. Other life-forms not too commonly found are the transitions between the plant and animal kingdoms: "plant-like" animals and "animal-like" plants. Zoologically, they exist as microbes and also are to be found in abundance on a larger scale in the oceans and seas such as the polyps, sea-anemones, star-fishes, etc.

Hidden in the tropical jungles of South America and Asia are many plant species with unusual animal characteristics and mobile powers not possessed by the lesser evolved plants. We know of some of the more cultivated types such as the "Venus fly-trap" and the Mimosa.

In the recesses of the tropical jungles and rain-forests of Kalimantan (Borneo) of the Indonesian archipelago, exists a strange type of grass that the local Dayak natives of the Kubu and Kaharingan tribes call "Bulu Perindu," or "hair that causes longing." It is not known whether this grass has been classified and given a Latin name by botanists even in the face of its popularity among the occultists of Indonesia. Sometimes in the hollow of bamboo stems are found strands of bamboo fibre connected to the base and top and this is called "Bamboo Perindu"--not to be confused with the Bulu Perindu. In appearance the Bulu Perindu grass resembles a black strand or string. It has a broad base and tapers-off at its other end which may be golden-brown in color.

The Bulu Perindu grass possesses strange qualities--for one, they wriggle and move when placed on the palm of the hand or when warm ashes are strewn all over them. They are evidently heat sensitive; however, cold water is also able to vivify them. Immerse them in water for a few seconds and then put them on a clean, flat surface and watch them wriggle like a bunch of worms!

The Bulu Perindu grass are used by the Kalimantan shamans as an essential ingredient in their love philters and rituals. They would immerse a grass or two into their love oils and empower them with certain occult charging techniques and mantras. Dabs of the oil, here and there, on one's person is sufficient to cause fascination to whosoever looks at one. A drop of the oil on one's fingertips before handshakes could cause a strong subliminal impression on others, potently attracting them to us. The opposite sex are especially drawn to the user of the Bulu Perindu oil. If the liquid comes into contact with someone through one's touch, someone whom we deeply wish to attract, and if this is done in conjunction with the appropriate ritual backing it up, it could cause them to constantly have us in their thoughts and to make them terribly miss or long for us when we are absent from their presence--hence the name "Bulu Perindu"--the hair that causes longing. The grass when carried as an amulet, or the oil applied to one's body also has the virtue of increasing one's charisma and attracting luck. Some occultist affirm that it also has the power to ward off psychic attacks and disturbances from malicious spirits.

One of the rituals of attracting someone specific with the use of the Bulu Perindu grass is as follows:
Immerse the grass in a glass of water for a few seconds and then place it on clean sheet of paper. When it stops moving keep the grass in your wallet or purse. While the grass is being immersed in the water recite the Al-Fateha verse 1x:

"Bismillaahir-rohmaanir-rohiim.   "Al-hamdulillahi rabbil 'aalamiin, ar-rahmaani ar-rahiim  Maaliki yaumid diin, Iyyaka na'budu wa iyyaaka nasta 'iin.   Ihdinash Shiraathal Mustaqiim.  Shiraathal Ladziina an'amta alaihim.  Ghairil Maghduubi Alaihim Walaadh Dhaaliin.   Amin."

Then continue with the following affirmation while visualizing the person you wish to attract:

"My soul is one with yours N . . . We are united on spiritual levels and so shall we be in the physical. So be it!" 33x

Close the ritual with the Al-Fateha verse once again.

Why does the occult virtues of the grass produce such arousals and reactions in others? We know that the power of scent works on both the conscious and subconscious levels. It is possible that the Bulu Perindu contains pheromones--one reason why the grass produces such strange instinctive reactions in people. Pheromones are described as an exotic group of hormones triggering sexual responses in animals.

We once carried out an experiment: two bottles of aromatic oil were prepared. One plain, the other with the Bulu Perindu grass immersed. After a period of about a month we put a few drops of the oil with the grass in a vessel of water and the oil in the water reacted with a ceaseless motion. The oil without the grass showed little movement on the water's surface. Many questions arose from this, but without sufficient experimentation and the qualified training we refrained from arriving at a satisfactory conclusion. On the more pragmatic and commercial side of the question, what if the molecule compounds of the chemicals in the grass were isolated and applied in cosmetics? Would this not cause a revolution in the industry because of the magnetic effects that it provides?

The tales surrounding the Bulu Perindu are mystifying. The grass is said to come from a certain haunted mountain called Mt. Bondang in the region of "Puruk Cahu" in the upper recesses of the Barito river, Central Kalimantan (the grass has also been discovered in East Kalimantan). According to one myth, whosoever goes to this region are reluctant or even forget to return to civilization. The reason is because of the joy and happiness that the region instills in one. Being too overly-focused on their ecstatic state, many are said to have died because of the forgetfulness to eat and drink. It is probable that the region is a power spot, one of the points of a ley-line that produces disorientation in the mind as a side-effect. This is supported by the locals who consider the area as filled with extraordinary magickal power. The power according to them, induces hallucinations and a strong uncontrollable attraction for the area. Those that are fortunate enough to escape its grasp find themselves a strong longing to return. Many daring explorers among the native Dayaks have found themselves being possessed by the spirits of the area.
The natural objects such as grass, pieces of bamboo, soil, etc., to be found in the area are believed to be imbued with the same power and qualities as the region itself and are utilized by occult practitioners in their "ilmu pelet," or "magical art of attraction."

Mt.Bondang is believed to be haunted with powerful elementals, nature spirits, and other unseen beings of the forests. It is said that if one were to chop off a piece of bamboo from this area, screams of pain may be heard coming from the dryad of the tree (bamboos are actually the tallest grass in the world), like the screams said to be heard from the mandragore while harvesting the root.. The existence of spirit dwellers in plants and trees throws new light on the experimentation of certain horticulturists on the sentiency of plants.

The acquisition of these natural objects such as the Bulu Perindu grass is not an easy task (attempts to cultivate the Bulu Perindu grass outside of its home territory has presently proven to be a failure), as the mountain is rather inaccessible, steep and high. Most of the natives will not go there because of the risks mentioned above. One of the creatures capable of travelling to and fro from the mountain are the hawks, and if we were to come across a hawk's nest observed to have been built in the same location (a short flying distance from the magickal territory) for seven consecutive years, we can be sure that its home is made up of the Bulu Perindu grass. To verify this the nest is submerged in the Barito river, and if any grass of the nest would float upstream in the direction of the mountain, this would be the Bulu Perindu grass from Mt. Bondang seeking to return to its place of origin, as though a magnetic or etheric attraction existed between the two.

Getting the Bulu Perindu grass out of the Kalimantan/Borneo island is another problem in itself as it is believed that taking anything sacred out of the territory of spirit beings brings about catastrophes in some form during the returning journey. Occult practitioners have found ways of overcoming this, though. One of their methods is to place the grass in a white pouch which in turn is placed inside of a fruit. The fruit itself is placed in a larger fruit, like a Chinese puzzle, and this, it is believed to be sufficient enough to keep any disgruntled spirit off the scent.

The local Dayaks of Kalimantan consider the acquisition of the Bulu Perindu as a blessing, even if it is just a grass or two. To them, while the grass may be insignificant looking, the power that they possess are immense and it is this power that they praise and tap to improve their lives in some way.

Copyright © 2006 Luxamore