Magickal Oils of Indonesian Shamanism Part 2

Note: The following descriptions of the magickal oils contain foreign words and phrases (Javanese/Arabic/Indonesian)--they are left untranslated for proper identification of the oils and the mantras/prayers associated with them.


Minyak Istanbul

Istanbul oil is one of the more common magickal types easily found sold in the Arab communities all over Indonesia and worn especially by the teachers of Islam. It has various grades and the good ones exude a very pungent, but fragrant scent. Once smelled it is hardly ever forgotten. It remains as a lasting memory. The scent is quite enduring, sometimes lasting for days on one's person and some say, may be sensed as far away as 20 feet--though this may be an exaggeration. Because of its pungency, not too many people agree well with it, saying that it makes their head whirl.

Minyak Istanbul although worn as an ordinary perfume among the pedagogues of Islam, is also used by shamans as a potent oil for the purposes of romance, sexual attraction, and charisma. When empowered with one's personal energies and thought-form, anyone within the range of the scent would not only look our way, but feel attracted and have the desire to socialize with us. The opposite sex would find us beautiful or good-looking. Pure Istanbul oil is hard to procure, most of what is sold through market places have been diluted and blended with other oils.

The oil may be consecrated with the following mantra to attract a specific person:

"Bismillahirrahmannirrahim

"Ingsun matek ajiku sibayang-bayang rasa

"Aji minyak istanbul sing kramat pengasihan

"Siapa lihat dia terpikat dan turut terpikat

"Siang kharisma nabi Yusuf as ada di wajahku

"Allahuma ya Allah" 7x

"Ya Muhammad" 3x

"Inkanat ila syaihatan wahidatan fa idzahum Jamiul ladaina muhdhorun" 7x

"Sing aku pantek si (the name of the person one wishes to attract) datang padaku haqqul yakin."


Minyak Sinyong-Nyong

Among the many wonder oils of the Dayaks is (Si)-Nyong-nyong. This minyak originates with the Iban tribe. It is a rare magical love oil used by the natives of Kalimantan mostly for keeping one's spouse faithful, although it is also applied in other affairs related to the heart by both men and women.

It is said that men who are affected by the influence of this oil would never commit adultery, even-though under barraged by the wildest temptation that the fairer sex may direct to them. In the event a man were to succumb to the wiles and seduction of a temptress, he would discover himself losing his sexual potency and would be unable to perform the coitus rite. The strange thing is that although impotent when it comes to other women, the body would function normally when fulfilling sexual duties towards one's lawful wife.

Nyong-nyong is made through a complex ritualistic process that is kept secret by the producers of this oil. It is usually manufactured during the natal day of the magically powerful head of the tribe. According to sources, on this special day, enchanted bottles are hung compulsorily on a certain banyan tree species for seven days and nights, after which time the bottles are magically filled with a thick fluid, and this is known as Nyong-nyong. The rite is not always successful which accounts for its rarity.

Nyong-nyong may be applied in many ways, one way is to have it ingested by the unsuspecting subject. Several drops in the subject's drink is enough to cause him to reject the approaches of other women. The affect of the oil may only last for several weeks or months, during which time the enchanter would repeat the process to maintain the status quo.

In general, the many love oils of the Dayaks may be applied for influencing another using the following rite:

Take some dirt or soil from the subject's footprints and wrap it up in a white piece of cloth, after which several drops of a love oil should be applied on the bundle. After this is done, the bundle of soil should be placed beneath one's pillow. The subject should then be visualized in an appropriate manner while calling out his or her name at least three times. Simultaneously, the pillow should be turned repeatedly and beaten.

Although difficult to acquire, Nyong-nyong oil is available to those that search for it. Minyak Nyong-nyong may be found sold by some perfume dealers, peddlers, and commercial psychics although the genuineness of the oil offered is questionable.


Minyak Air-Mata Duyung

This oil is the eye-secretion, or tears of the sea mammal, called, dugong (sea-cow) or "duyung" among the locals here in Indonesia. The creature sheds tears for lubrication of the eyes. The duyung is long believed to be the mythological mermaid and related to the Greek "sirens"; however, the latter is often referred to by Indonesian folklorists as "putri-duyung" and is quite different from the "ikan-duyung" or the dugong. Its scientific classification is as follow :

Family: Pugongidae in the order Sirenia.

Classification: Dugong dugon.

When unintentionally caught in fishermen's nets, perhaps out of the pain of struggle, the gentle and harmless dugong sheds these "crocodile tears." Most fishermen are careful to wipe these tears off the dugong with cotton swabs before returning the creature to the sea. The fluid in the cotton is later pressed and released into vials.

The oil or eye-secretion of the dugong has a wonderful but slight scent and is highly-prized for its magickal power to attract the opposite sex and is often used as a stand-alone or a blend with other magickal oils of nature with high pheromone content. In appearance, the "minyak air-mata duyung" is crystal-clear like water of a stream. Because of its scarcity, it is very costly.


Minyak Bulus

Minyak Bulus is derived from the fat of the fresh-water turtle and is used as an active ingredient for increasing the size of sexual appendages such as breasts and penises. It has a thick, yellowish appearance. When purchasing this oil one ought to be cautious as there are many fakes in the market-place. To use this oil one simply anoints and massages one's breast or penis with it. Scientific research on the virtues of the Bulus oil has not yet been conducted as far as we know, but generations of use of the oil gives credence to it's amazing properties.


Minyak Apel Jin

During rites of spirit-conjurations and evocations, shamans and those involved with Islamic occultism here in Indonesia often appropriate the Apel Jin oil for facilitating the contact. This oil has a black appearance. The thicker forms of this oil appears like tar and may be burnt on glowing embers as incense. The Apel-Jin is mostly used to conjure regional or house-spirits or those entities belonging to the lower astral realm. Its composition is a highly kept secret but some say that it contains products extracted from domestic live-stock or farm animals. The Apel-Jin comes in various grades and originally packed in apple-like brass containers--thus giving its name.


Minyak Lintah

Lintah means "leech." Minyak Lintah is thus translated into "Oil of Leeches." This oil, like the minyak bulus, is used to increase the size of the male penis and many have confirmed as to its efficacy. The oil has a black appearance and is derived from leeches prepared in a secret-manner. The application method is similar as the Minyak Bulus.


Minyak Kesambi and Minyak Banyu Urip

The "Banyu Urip" and Kesambi oils are names of products given by their adept-producer. These oils are extracted from the sap of certain trees and then empowered with magickal-force. The User only need consume the potions for the powers to begin to take effect in his body. The virtues of the Banyu Urip oil are as follow: it strengthens the bones; it builds-invulnerability against sharp weapons; it causes wounds to heal quickly; it strengthens the skin; it gives magickal protection against negative entities and forces; it increases one's personal magnetism; it gives one "sabda siddhi" or it causes one's words to have power; it increases psychic sensitivity, etc. The Kesambi oil is a class more powerful than the Banyu Urip--aside from invulnerability against sharp weapons, it also makes one invulnerable against bullets. The consumption of 7 bottles of either one of the oils gives long-lasting permanent effects of the powers.


Minyak Cimande

Among martial-artists of Pencak Silat here in Java, Indonesia, the Cimande (pronounced: Chee-Mun-Day) oil is quite famed for its power of invulnerability and its ability to assist the healing of broken bones, bruises, wounds, muscle-pull, twisted ligaments, etc. The physical formula and appearance of the Cimande oil may vary from one shaman producer to another, but the magickal power permeating them as empowered by these producers, are the same. Some of the ingredients of the Cimande oil are scarce and not easily obtainable; therefore, occasionally, the producers of the Cimande oils have to make do with what is available and use the best substitutes--this also contributes to the different appearances from one stock to another even by the same producer. There are many of these Cimande oils sold in traditional markets but not all are genuine--most have been diluted by their resellers to make more profit, so one has to exercise caution when purchasing them. The reseller's practice of cutting the oils is looked upon with a great amount of irritation by their producers.

There are basically two types of Cimande oils--although more are said to exist. These two types of oils may have various appearances, and often, even resembling; however, they are to be differentiated by their purposes and not their looks. The first type is the regular Cimande "balur" oils used for massages, for healing bruises and minor injury cases. The second type helps to heal broken-bones and applied for major muscle injury. It also builds-up invulnerability against sharp-weapons and punches in the user. Some Cimande-oils may be ingested for healing the organs. Cimande-oils may have strong sweet-sourish odors depending on the ingredients used.

The Cimande-oil is highly praised by those involved in martial-arts and contact-sports.


Minyak Ponibasawa

One of the magickal oils appropriated in Islamic occult practice in Indonesia is the Ponibasawa oil. This oil is especially used for uncovering known treasures hidden in certain sites or manifesting money, gold, and jewels through occult rituals. Genuine Ponibasawa oils have been consecrated with the verses of the Quran and the Divine Names--as recited by a whole "choir" of spiritual adepts and their students. The actual force of the ponibasawa lies in the khodams or angelic servants of the Quranic verses and Divine Names anchored into the oil and especially represented by the needles immersed within them. Great energy is also released by the oil in the evaporation process during occult rites, and this conveys the necessary energies for the khodams of the oil to conduct their assigned task. Many anomalies have been noted regarding the ponibasawa oils or its variants, such as, when the vial of the oil is placed in a glass of water, it would cause the evaporation of the water at a very rapid rate. Some have claimed that the khodams of the ponibasawa oils dislike alcohol, thus when brought near bottles of alcoholic beverages, the latter would shatter into pieces.

During rites of treasure retrieval or manifesting money or gold from the ethers, the oil is normally used in conjunction with high grades "Buhur," or powdered incenses. Certain prayers and mantras are recited to activate the power and forces associated with the oil.

There are many ponibasawa oils sold in traditional markets, but they are not all genuine and most of them are fakes in the sense that they are unempowered with occult force. The genuine ones are very costly and scarce and are said to come from Turkey. Ponibasawa oils are of various colors and come in sealed vials in larger glassed-tubes. The number of sealed vials may vary, from one to three--or even more. In each of the sealed vials are empowered needles of a variable amount--the more needles they contain, the more potent the oil--some variants of the ponibasawa oil do not contain any needles, though.

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