The session, described by Van den Berg, started at 19.00 and at 23.00 the controleur (who had given drinks, lemonade, during the hefty performance) ordered that it shoud stop 'because they can go on chanting and dancing until sunrise'.
Van den Berg suggest that the sedati boys offer sexual services, but this is not elaborated in his article in the Journal of the Batavia Society of Science and Arts (TBG). He mentions also that respected religious leaders are outspoken opponents of this popular religious practice.
At the end of his article he moves to Serpong, near Batavia, where he heard from an esteemed landlord that the sessions of the Naqshbandi brotherhood are also held in his region with a mixed group of men and women in a mosque and here the lights are put off during the zikir, with people sitting not in rows but in a square formation 'while all touching the pudenda (kemaluan, sexual parts) of their neighbour'. Van den Berg asserts that the standing of his informant assured him that this was the truth. He added that we find here 'how the Polynesian phallus-cult continues appearing in the midst of Muslim practices. You may chase nature away with a pitch-fork, but it will always return!' [hoe de Polynesische phallus-dienst telkens tusschen de vormen van den Islām voor den dag komt. Naturam furca expellas, tamen usque recurret.]
Van den Berg is an early supporter of Islam Nusantara, of a local appearance of Islam, but he always likes to give foreign labels to local traditions: either Chinese, Hindu or even Polynesian. Or is this originating from a naive or even a dirty mind of a landlord without personal connections to the Muslim practice?
Martin Van Bruinessen, Tarekat Naqsyabandiyah di Indonesia, Bandung, Mizan: 1992,32-3 has already some comments on this remarks by Lodewijk van den berg