ERT (2019) 43:2, 126-137 Release from Batara Kala’s Grip: A Biblical Approach to Ruwatan from the Perspective of Paul’s Letter to the Ephesians Pancha W. Yahya Ruwatan is a ritual that has been Ruwatan is derived from a Hindu practiced by the Javanese people (the - largest ethnic group in Indonesia) for cation or liberation of gods who had centuries.1 The word ruwatan comes traditionbeen cursed and for is makingrelated mistakesto the purifi and from ruwat, which means ‘to free’ or changed into other beings (either hu- ‘to liberate’. Ruwatan is ‘a ritual to lib- mans or animals). erate certain people because it is be- Because of the widespread practice lieved that they will experience bad of ruwatan, a biblical perspective on luck.’2 These people are considered - donesian Christians, especially those Batara Kala, an evil god of gigantic thisfrom ritual a Javanese would cultural be beneficial background. to In uncleanproportions and firmlyin Javanese under mythology.the grip of Paul’s epistle to the Ephesians pro- The ritual is practised by every stra- vides such a perspective, as it directly tum of the Javanese society—wealthy addresses the evil powers and their and poor, educated and illiterate.3 ability to bind people.4 Ephesus was known as the centre of magic in the Graeco-Roman world.5 1 - I will begin by describing the prac- tral Java and East Java and also the Yogyakar- tice and implicit worldview of ruwa- ta special The Javanese region, live all onin thethe provincesisland of Java, of Cen In- tan. I will then consider this practice donesia. According to the 2010 census, there from the perspective of Ephesians.5 are 95.2 million Javanese, which is 40 per- cent of the total of Indonesia’s population. See Hendri Akhsin Naim, Sensus Penduduk 2010 (2010 Population Census) (Jakarta: (Symbolism and Mysticism of Wayang: A Badan Pusat Statistik, 2010). Philosophical Review) (Jakarta: Gunung 2 Ruwatan: Tinjauan Agung, 1979), 33. Alkitabiah’ (Ruwatan: A Biblical Review), 4 Powers of Dark- Studia A. PhilosophicaHari Kustono, et ‘Theologica 6, no. 1 ness: Principalities and Powers in Paul’s Let- (March 2006): 71. ters See (Downers Clinton Grove, E. Arnold, IL: InterVarsity Press, 3 Simbolisme dan Mistikisme 1992), 115. dalam Wayang: Sebuah Tinjauan Filosofis 5 Sri Mulyono, Pancha W. Yahya (MTh in Systematic Theology and Missiology, Bruce Southeast M. Metzger Asia hasBible pointed Seminary, out, Indonesia; ‘Of all MTh in New Testament, Calvin Theological Seminary) is a New Testament lecturer at Southeast Asia Bible Seminary, Indonesia. Currently, he is completing PhD studies in New Testament at Trinity Evangelical Divinity School, USA. Release from Batara Kala’s Grip 127 I. Ruwatan and Its way to heaven. Batari Uma rejected his advances because she thought Foundational Worldview that it was not a proper time or place Ruwatan consists of three primary 6 to make love. Nonetheless, Batara elements: a shadow puppet play en- Guru could not control his sexual titled Murwakala (from the words for desire for his wife. In his lust, Bata- ‘ancient time’), which recounts the ra Guru ejaculated, and some of his story of the origins of the god Batara sperm went down into the ocean and Kala; the sukerta people who are be- created the gigantic Batara Kala, who lieved to be unclean; and the need to subsequently created chaos by eating be freed from bondage via the cer- emony of ruwatan, which is accompa- another god, Batara Gangga, asked nied by ritual offerings. all the fish in the ocean. In response, Batara Kala himself had been derived 1. The Origin of Batara Kala7 fromBatara the Kala ocean. not 7to eat those fish, since The myth of the origin of Batara Kala Batara Kala then asked Batara begins with the epic story of Batara Guru for permission to eat all the Guru, the supreme god in Javanese creatures living on the land. Batara mythology. One afternoon, Batara Guru permitted him to eat certain Guru wanted to have sexual inter- people who were deemed sukerta course with his wife, the beautiful (unclean). But because Batara Narada goddess Batari Uma, while they were (yet another god) feared that Batara riding an ox 6named Andini on their Kala would devour far too many peo- ple, Batara Guru sent Batara Narada together with two colleagues, Batara ancient Graeco-Roman cities, Ephesus, the Wisnu and Batara Brahma, to free the third largest city in the Empire, was by far sukerta from his grip. the most hospitable to magicians, sorcerers, There are different opinions in and charlatans of all sorts’ (‘St. Paul and the Javanese tradition as to who quali- Magicians’, Princeton Seminary Bulletin 38 Various listings iden- (June 1994): 27. Some commentators have sukerta. argued that Ephesians was a circular letter tify twenty, sixty, 136, or 147 kinds of sent to multiple churches in southern Asia peoplefies as who are considered unclean, Minor, but if so, the church at Ephesus was but basically there are two general was the communication and transportation hubstill probablyof Asia Minor.the first See recipient Clinton since E. Arnold,the city pets), wayang karucil (made of wood but in Power and Magic: The Concept of Power in thin pieces and used as shadow puppets), Ephesians (Grand Rapids: Baker, 1997), 13. and wayang beber (scroll-painted presen- 6 tations of the stories being told). Among puppet play is called wayang kulit (pup- these kinds of wayang, wayang kulit is the pet Inskin) the because Javanese the tradition, puppet isthis made shadow from most popular form. The tradition of wayang goat skin and supported by carefully shaped originated among the Javanese people in the buffalo horn handles and control rods. At tenth century AD and the stories are taken least four additional forms of wayang can from well-known Hindu epics, namely Rama- be found in Javanese culture: wayang orang yana and the Mahabharata. (human wayang; actually this is not a pup- 7 pet play but a dance theatrical performance), summarized from Mulyono, Simbolisme dan wayang golek (made of wooden dolls/pup- Mistikisme The story, 43–46. of the origin of Batara Kala is 128 Pancha W. Yahya - pans and spoons; (4) animals such tain family conditions such as being as cows, buffalos, geese, ducks and categories.an only child, The a twin,first a containschild born cer at chickens; (5) fabric; (6) sheets, pil- dawn or dusk, or an albino child. The lows and bolsters; and (7) food. second category consists of people After the procession, the dalang who have done inappropriate things (a person who performs as the nar- from the perspective of the Javanese rator, puppeteer and leader of the worldview: sleeping on a mattress ritual) 9 receives the sukerta and be- without a sheet, standing in the mid- shadow puppet play. Once the pup- without throwing away all the waste, petgins play the hasfirst ended, act of the Murwakala, dalang reads the dlesleeping of a doorway,at dawn, sweeping midday theor dusk,floor magical spells to liberate the sukerta dropping the rice cooker when boil- from Batara Kala’s grip. Afterwards, ing rice, breaking a gandik (a cooking the dalang cuts some strands of each tool made from stone and used in pre- sukerta’s hair. Then the second act of paring jamu, or traditional Javanese Murwakala is performed. To conclude herbal medicine), and cooking rice in the ritual of ruwatan, the dalang cer- a location other than one’s home. emonially washes the sukerta with water taken from seven springs and 2. The Practice of Ruwatan The ritual of ruwatan can be divided with flowers. into seven sequential events. First, 3. The Worldview Underlying the sukerta people show respect to Ruwatan their parents by kneeling and press- For the Javanese people, wayang rep- ing their faces to their parents’ knees resents the depth of their worldview. (sungkem) to ask their blessing so According to Eka Darmaputera, ‘Wa- that the ritual may be successful. Sec- yang can be stated to be the one thing ond, a procession occurs as the suker- that conveys to the Javanese people ta along with their parents and other an understanding about “the real- family members bring their offerings. ity behind all realities”, about them- The purpose of giving offerings is to selves, both as an individuals and as worship the Creator, ancestor spir- a society, and their ensuing place in its and local spirits (in their houses, the universe.’10 Wayang communi- villages and country) and to ask for 8 cates many Javanese myths includ- their protection, peace and salvation. ing Murwakala, the story of Batara There are seven main types of ritual Kala’s desire to devour the sukerta. As offerings: (1) agricultural products such as rice, corn, coconuts, water- melons, and cassavas; (2) agricultural 9 dalang, see George Otis Jr., The devices such as a farmer’s cap and Twilight Labyrinth: Why Does Spiritual Dark- crowbars; (3) utensils such as pots, ness On Linger the Where It Does? (Grand Rapids: Chosen Books, 1997), 169–70. 10 Pancasila: Identitas 8 Ruwa- dan Modernitas Tinjauan Etis dan Budaya tan Murwakala: Sebuah Pedoman (Ruwatan (Pancasila: Eka Darmaputera, Identity and Modernity, An Ethi- Murwakala: H. Karkono Guidance) Kamajaya (Yogyakarta: et al., eds., Duta cal and Cultural Review) (Jakarta: Gunung Wacana University Press, 1992), 5, 48. Mulia, 1991), 66. Release from Batara Kala’s Grip 129 Paul Ricoeur asserts, myths ‘are not regarded as being a vast network fables but a particular way in which of interrelated spiritual forces in man places himself in relation to the which every being and everything fundamental reality’.11 The myth of is related to every other spiritual Batara Kala and the ritual of ruwatan force.