'Semar Mencari Raga' tells of a model figure in crisis

'Semar Mencari Raga' tells of a model figure in crisis

Semar Mencari Raga
By Sindhunata
Published by Kanisius in cooperation with Yayasan BP BASIS,
Yogyakarta
1996
VII + 59 pages

YOGYAKARTA (JP): Who would have thought that gods were
vulnerable and could suffer identity crises?

This is what happens to Semar, the protagonist of the story
Semar Mencari Raga (Semar In Search Of A Body). Put in a Javanese
setting, Sindhunata invites the reader to meet the real Semar.

In the story Semar mourns his body, which has been invaded by
every spirit imaginable. What makes this tragic is that the
spirits are evil powers who threaten the world, all in a mad
scramble for Semar's body to carry out their evil work.

Still people continue to believe that Semar embodies only good
things, that he has a humble nature, is helpful and holy, and has
many other such traits.

But when Semar starts appearing in a multitude of forms, panic
breaks out among his devotees.

Kurawa and Pandawa both find him, but he is also discovered in
the village Klampis Ireng. All "Semars" claim that they are the
real thing. Meanwhile, high above in the skies, Semar, the true
god, is watching the fake Semars fight down below.

Sang Hyang Tunggal, the Almighty, suggests that the real Semar
transform himself into a Mandura tree in Puspitaarga.

In the moments that follow, Semar is transformed into dark
brownish soil. In this "new" body he makes a pledge to take on
life's challenges side by side with the villagers of Klampis
Ireng.

Because of the nature of Sang Hyang Ismayati he has become a
part of the village, Klampis Ireng turns into a peaceful,
prosperous and fertile place.

News of Klampis Ireng's prosperity reaches the rulers of the
country, and the seed of disaster is planted. The rulers issue
regulations ordering the Klampis Ireng villagers to give them all
their possessions. Men in their prime are forced into the rulers'
servitude. The people buckle under various incapacitating duties.
Taxes are ratcheted up ever higher. "We seem to live and work to
pay taxes," they start saying.

The situation worsens and provokes the people to rebellion. In
the name of Semar, the god of fertility, the inhabitants attack
the government. They seem to have forgotten that Semar can
witness their actions. Meanwhile all Semar can do is remain
silent, even after the war is over and many have lost their lives
in battle.

Klampis Ireng changes, it becomes a busy town owned by the
rulers. The villagers have lost.

Semar flies around engulfed in sorrow. His soul is once more
searching for a body.

In the Mutiara Embun palace, Semar spots children in his own
image. Looking into their faces he seems to be standing before a
mirror. Peace is written all over their faces. After meeting the
children, Semar starts pining for a bodied spirit, a human being,
a Semar Kiai Respati. He no longer wants to remain the spirit
Sang Hyang Ismayati.

The philosophical and symbolical meaning of the book cannot be
separated from the writer. Readers who follow his work will agree
that his writings are spiritual experiences.

In this book Sindhunata takes a lighter approach to his
material than in his previous books Anak Bajang Menggiring Angin
(The Devil's Son Riding the Wind) or Sumur Kitiran Kencana (The
Well with a Golden Windmill).

What makes this book interesting is the illustrations of Semar
in his various manifestations, in relation with the 45th
anniversary of the cultural magazine BASIS.

-- Widya Prasetyanti