JANAVESE MYSTICAL EXPLORER
Introduction
There are numerous forms of mysticism. The majestic grandeur of
nature evoked an intuitive awe in man and a feeling of unity. Some time in
history members of the homo sapiens species began directing their attention
inside themselves as they received indications of a magical and spiritual
nature.
In early cultures groups formed around a person who seemed through some strange play of nature be possessed with extraordinary powers and insights. Some call them medicine man, or shamans.
In early cultures groups formed around a person who seemed through some strange play of nature be possessed with extraordinary powers and insights. Some call them medicine man, or shamans.
In modern culture
mysticism is seen as the practice of communion and adoration of man of his
divine nature.
It takes all forms, though. On this page an introduction to Javanese mysticism, the origins of which little is known as its early adherents committed little to writing.
It takes all forms, though. On this page an introduction to Javanese mysticism, the origins of which little is known as its early adherents committed little to writing.
ANTHROPOLOGY AND JAVANESE MYSTICAL MOVEMENTS
In the 5th century Hinduism was
introduced in Java and struck root. One thousand years later it was followed by Islam.
The form of Islam that reached Java had already undergone Ishmaili
Shi'ahinfluences. In Java it was again adapted to suit the existing Hindu
and animistic elements. Sufi mysticism was embraced
particularly, because it coincided with the existing way of thought. Sufi
brotherhoods - tarekats - of the Sufi orders of Naqshabandiyya,
Qadiriyya, and Shattariyya were formed and spread slowly.
Towards
the middle of the 19th century opportunity arose for the Muslim population to
have more contact with their fellow-believers. This led to a reform movement to
rid Indonesian Islam of Hindu-Javanese elements. The Santri belong
to this part of the population. They condemn such diversions as Wayang performances
and selamatans. They reject the belief in the unity of man and God, inrasa(feeling)
over akal(reason).
Mysticism
may be said to permeate Javanese life and consequently its vocabulary. Certain
Javanese words are hard to understand for us in all their shades of meaning.
One is "culture". Another is "jiwa," which may mean life,
but also enthusiasm, spirit, inner self, thought, feeling, mentality, essence,
and implication.
Eling (pronounced "ailing") is another one of these frequently used terms that defy translation. The word can only be understood by looking at its context. Javanese will understand it intuitively. It may mean "one of the jiwa's powers", "an ethical value", or "a level of depth in religious awareness".
Eling (pronounced "ailing") is another one of these frequently used terms that defy translation. The word can only be understood by looking at its context. Javanese will understand it intuitively. It may mean "one of the jiwa's powers", "an ethical value", or "a level of depth in religious awareness".
Eling as one of the jiwa's powers
Basically eling means
"remember." With reference to the powers of the jiwa the word covers
everything ever experienced physically or spiritually. Next to the faculties of
the jiwa of sight, hearing, speaking, and thinking, eling connects
earlier experiences to what is being experienced now, making one aware that
personal experience is an ongoing process. The I, who was in bad shape
financially last year, is now making money. Memory underlies all personal
identity. Not only that, it means being conscious of the consequences of our
actions and our individual responsibility. Therefore, eling in
its basic meaning is of great importance to the concept of self-awareness,
considered of great importance in Javanese philosophy.
Another
meaning of "eling" is a return to consciousness after fainting.
Eling as an ethical value
When
a person loses self control, as in sorrow, anger, or disorientation, the
Javanese will usually advise that it is necessary to eling. In
other words not be overwhelmed by feelings, mixed-up thoughts, or anger. In
this case, eling means to regain self control.
Self
control to the Javanese is of high value, if not the highest. In this context, eling has
more the meaning of consciousness than remembering. It refers to a high level
of self-awareness that enables the individual to observe and control all
movements of the self, both inner and outer - its actions, words, and thoughts.
By being on guard we enable ourselves to remain in the state of eling
In
his life the Javanese must be willing and able to see into the depths of
everything he encounters and to remain always in a state of eling.
It requires the highest level of awareness to observe and maintain control over
all the movements of the outer and inner selves. This involves two-way traffic.
Being in a state of eling his words and thoughts will attract
attention as being important and thus will be heeded.
He will be prevented from falling for the five forbidden things: getting drunk, smoking, opium, stealing, gambling, and whoring. Not only that, he will be saved from an overly materialistic outlook of desiring only for his own benefit.
He will be prevented from falling for the five forbidden things: getting drunk, smoking, opium, stealing, gambling, and whoring. Not only that, he will be saved from an overly materialistic outlook of desiring only for his own benefit.
Being
attracted to inward and outward pleasures is in conflict with eling and
prevent the Javanese from staying in that state. That is why he is advised to
eat and sleep less in order to reduce the conflict in himself caused by the
nafsu (passions). This will help him to become more aware and capable of self
control.
Other
dangers are lying, boasting, and hypocrisy - all ways of showing off the ego
and overstepping the boundaries of self control. A Javanese saying states it
well: "We have to learn to feel pain when we are glad and gladness when we
are in pain." Then we can be said to have become eling.
The method for achieving this is based on inner quietness.
The method for achieving this is based on inner quietness.
Eling as a level of depth in religious awareness
In
this context eling refers to a high level of religious
awareness or experience. This is based on meneng (being
silent) and wening meaning clarity, purity, transparency. This
requires that the role of the ego be reduced so that the person is no longer
vulnerable to arrogance, pride, outward pleasures, or material gain.
If
the aspiring Javanese trains himself by means of silence, he will see more
clearly with his inner eyes, making it possible to see the essence of things,
to remove the veil of mere appearances and temporary values. Once he reaches
this stage of eling he will draw closer to God. There will no
longer be a separation between subject and object, microcosm and macrocosm, or
creature and Creator. The sweetness will no longer be separate from the honey.
At
a still higher level of eling all names and forms will vanish.
There will be only emptiness. This is called the experience of ilang (lost), suwung (vacant), sirna (gone), komplang (empty),
also called "dead in life". It requires a strong faith to overcome
all obstacles and fear.
To
conclude, Eling is a much used word in Javanese because of its
close connection to the deepest attitude of the Javanese to his inner life. It
is operative not only in religion, but also in everyday life and in their
ethical norms. So religious and mystical life, which is usually considered
exclusive and individual, permeates the way Javanese people live from day to
day. The inner levels neng, ning, and eling are not reserved
for religion and mystical observances alone, but are embedded in the Javanese
way of life. They are in the background of their dealing with ordinary problems
involving ethics, education, economics, philosophy, security, and politics. The
Javanese try to solve problems with a clear eye and an inner calm that arises
from their deepest inner attitude: eling.
(Subagio Sastrowardoyo, (free) translation Mansur Medeiros)
(Subagio Sastrowardoyo, (free) translation Mansur Medeiros)
How
a good Javanese should deport himself properly against the background of
mysticism has been laid down in two books in the nineteenth century: Wulangreh (Lessons
in behaviour), by Paku Buwana IV) and Wedhatama (Excellent
teaching), by R.Ng. Ranggawarsita. Both are very similar short works in tembang
(fairly modern Javanese song lyrics). They are still being read and reprinted.
Priyayi
Priyayi conserved and cultivated the
art of dance, drama, music and poetry. Sunan (=king) Kalidjogovan(also called
Kalidjaga) is credited by some to have given the ancient Wayang play
its present form. Before it was part of the Javanese ancestor-worship. The
shadow figures represent the spirits of the dead. Subsequently the Hindu epics
Mahabharta and Ramayana were introduced and integrated in Wayang performances.
The
language used is often based on Sanskrit words: Susila = chaste,ethical; Budhi
= Buddhi = intelligence; Dharma = norm, customary observance (J.Gonda).
In mysticism, as we have seen above, these words take on a different meaning. To live according to one's dharma and the rules of social order is to fulfil "the will of God"(kodrat).
In Javanese mysticism one learns that it is good to honour one's superiors...justice and well-being are expected to flow from above, to originate from a bapak who in his turn derives his power for protection from a higher bapak, etc., until one reaches the realm of supernature and the leader "by the grace of God".
In mysticism, as we have seen above, these words take on a different meaning. To live according to one's dharma and the rules of social order is to fulfil "the will of God"(kodrat).
In Javanese mysticism one learns that it is good to honour one's superiors...justice and well-being are expected to flow from above, to originate from a bapak who in his turn derives his power for protection from a higher bapak, etc., until one reaches the realm of supernature and the leader "by the grace of God".
All of nature is endowed with souls. Prof.van der Kroef notes: Monistic
identification is carried to great lengths: vegetable and animal
"essences" shape human personality and destiny (e.g. after eating
goat's meat "the goat's tendency to get lost will be manifested in the man
as the desire in all circumstances to follow his own impulses") and
pantheistic unity is accepted as a matter of course (e.g. "in the world of
fishes there are many that serve God with faith and, moreover, are not
neglectful in the manner of their prayers...").
Two characteristics of Javanese mysticism
The
Javanese mystical tradition is known for its syncretism. In the course of its
history it absorbed all the religious traditions that reached Java and gave it
its own interpretation.
The
aim of the Javanese mystical tradition is that of experiencing unity with God.
Among the techniques to achieve this is the dihkr (repetitive
prayer), fasting, sleep deprivation, and withdrawal from the world. The purpose
of ascetism being purification, facilitating direct communication with the
divine world.
Dissent between mystical movements
Between
the three groups of abangan, priyayi and santri had always been an area of
tension. The Santri accused the other two groups of mixing Islam with Javanism.
Prof.van der Kroef: "Conflict, even violence ... has repeatedly occurred
between adherents of these groups, frequently involving a clash between
provisions of the local adat (customary law) and hukum (Islamic
law)...".
The mystical Baduys
In
West Java, near the city of Rangkasbitung, South Bantam, lies the mysterious
Baduy territory. Outsiders may not enter it. The Baduys guard zealously the
mysteries of Javanese mysticism from the dawn of Javanese history. They were
respected and consulted by the Javanese Sultans on East Java in olden times as
well as the recent rulers of Indonesia. Their territory has no direct goverment
interference and as money is taboo there no taxes are levied there.
In
the heart of Baduy country, enclosed by a jungle, lies the megalitic sanctuary Sasaka
Domas, or Many Stones. No one is allowed to come near it.
The
Baduys are regarded as one of the last surviving mandala communities on Java.
Members of these communities lived an ascetic life, based on guide lines of the
old Sundanese -Hindu/Buddhistic/animistic beliefs, known as Kejawen.
It withstood the Islamizing of the country. The Baduy call their religion Sunda
Wiwitan [earliest Sundanese]. They were almost totally free of Islamic elements
(except those imposed over the past 20 years), they also display very few Hindu
characteristics.
Based
on a system of taboos, the Baduy religion is animistic. They believe spirits
inhabit the rocks, trees, streams and other inanimate objects. These spirits do
good or evil depending on one’s observance of the taboos. Thousands of taboos
apply to every aspect of daily life.Their lives are governed by interdictions
as to possessing property, keeping cattle, laying out sawahs (rice fields),
cultivating new products, etc. Their priest-kings are not allowed to leave the
territory, to pass the night outside their village, or to communicate with
outsiders. The Baduy grow all their own food and make their own tools and
clothes. They reject any introduction of artifacts from outside.
Outsiders
are not allowed to enter the inner domain which is inhabited by forty families
dressed mostly in white. Population is strictly limited. When the limit is
exceeded, the surplus population is sent away to live outside the community as
Outer Baduy. Though they try to observe the taboos of the Inner Baduy, there is
much pressure on them to relax the rules. Even so, they maintain their identity
as Baduy to a remarkable degree.
The
Indonesian government has attempted to socialize them, and this effort was
claimed to have led to a greater openness among the Baduy to the idea of
communicating with the outside world. It remains to be seen if this opening up
will not lead to a loss of this precious enclave of Javanese mysticism.
In colonial times the Dutch Government kept a
sharp eye on these movements including the tarekat Sufi
brotherhoods who often stirred up uprisings fired by messianic and millenarian
expectations. The Indonesian Government followed this policy because it was
afraid of communist infiltration into these groups. To keep an eye on them it
required the mystical movements (aliran kepercayaan ) to be
registered.
In 1947 Subud was registered in Yogyakarta as being founded in Semarang in 1932.
The Bureau for Supervision of Religious Movements (Pakem) under the Ministry of Religious affairs had in 1964 360 movements registered. In 1982 there were 93 groups with in total 123,570 members in Central Java alone.
Pangestu claims to have 50.000 members, Sapta Darma 10.000.
In 1947 Subud was registered in Yogyakarta as being founded in Semarang in 1932.
The Bureau for Supervision of Religious Movements (Pakem) under the Ministry of Religious affairs had in 1964 360 movements registered. In 1982 there were 93 groups with in total 123,570 members in Central Java alone.
Pangestu claims to have 50.000 members, Sapta Darma 10.000.
A
dissertation (D.G.Howe) and a thesis (Paul Stange) have been devoted to this
brotherhood. Its founder, Sukinohartono, was opened by Subud helper
Wignosupartono. The latter was known for his healing powers and was also the
first person to be opened by Pak Subuh, founder of Subud.
Sukinohartono had himself a revelation thereafter in 1932. He underwent a
series of experiences from 1935 until 1937. After an intense cleansing Sukino
was given to understand that he would receive guidance through hakiki and the
angel Gabriel. He was taken in sequence through nine spiritual stages. Stange:
"The dimensions he passed through parallel the realms discussed in
classical mystical literature, mirror the descriptions found in wayang and
Sufism."
Sukinohartono
reported a.o. encounters with Jesus Christ and Prophet Muhammad. In 1949
Sukinohartono had another revelation. Neighbours related that they had seen a wahyu celestial
light fall on Sukino's house during the night. Sukino also received "clear
guidance to the effect that he had to lead humanity toward total submission to
God."
In
Sumarah there were two levels of practice: kanoman and kasepuhan.
Kanoman exercises took three principal forms: karaga, meaning
automatic movement; karasa: sensitizing of intuition; and kasuara:
spontaneous speech. These were understood as being the result of the movement
of God's power within the candidate.
For
elders and those mature in spirit was a second initiation: the kasepuan silent
meditation. The latter became the standard practice. The kanoman exercise came
in disregard after 1949. The same applied to the separation of the sexes and
facing Mecca during the exercise. In the early days there was also an intense
"checking" of members' progress.
On
their website Sumarah is explained as follows: "Sumarah is a
philosophy of life and a form of MEDITATION that originally comes from Java,
Indonesia. The practice is based on developing sensitivity and acceptance
through DEEP RELAXATION of body, feelings and mind. Its aim is to create inside
our self the inner space and the silence necessary for the true self to
manifest and to speak to us. The word Sumarah means total surrender, a confident
and conscious surrender of the partial ego to the universal self. The total
surrender is to Life."
Recently
meditation workshops all over the world have sprung up. See Sumarah Meditation
International Network links below.
Subud has a place apart amongst these kepercayaan. In most
movements meditation is being practised. Subud appears to lean most to the Sufi
tarekat tradition, yet bears santri and priyayi influences. Their spiritual
excercise, the latihan, appears to be quite unique, however. I have
yet to come across a similar exercise in the descriptions of other disciplines.
Of course, if one were to term the latihan "ecstatic" several other
parallels may be found in other countries and in history (early Christianity).
Presentday
Javanese mysticism
As
seen above Indonesian mysticism developed in many forms, some clouding its deep
inner essence.
It
is regrettable that younger Indonesian generations seem to have lost interest
to develop their innate gift to transcend sensory reality to tune into their
deepest spiritual nature, especially in the present strive between religious
factions. Syncretism, characteristic of Javanese mysticism, is known to bridge
outer differences and foster understanding between all people.
May be the day will come that the tremendous value of Javanese mysticism will be rediscovered. Its great tradition may need to be transplanted in order to be brought into blossom again.
May be the day will come that the tremendous value of Javanese mysticism will be rediscovered. Its great tradition may need to be transplanted in order to be brought into blossom again.
Incense, flowers are powerful communication
tools
If
the above gives the impression that mysticism has disappeared from Javanese
life the Jakarta Post ran a series of articles on mysticism in August 2002.
Some of its contents:
Mysticism
has become a part of modern people's lives. Those seeking advice from psychics
include educated people and even those who are religious, such as Minister of
Religious Affairs Said Agil Al Munawar. Less than two weeks ago, the minister
made headlines when he ordered a treasure hunt at a protected heritage site in
Bogor, West Java, following the advice of a psychic. [In Indonesian,
"psychic" = "kejiwaan."]
Agil
said that if the treasure was found, it would be able to cover the country's
foreign debt of US$130 billion. The Jakarta Post is running a series of stories
surrounding mysticism. This story and a related one on page 8 on August
26,2002, were written by Muninggar Sri Saraswati. While cellular phones and the
Internet are the most popular methods of communication by urbanites, there are
some who choose kemenyan (incense) and flowers. Some people in Java burn
incense and put flowers sprayed with perfume to communicate with spirits of the
dead to gain peace of mind, solve problems in life or cure diseases.
The
employee of a private company in the Kuningan area of South Jakarta, Soenaryo
told The Jakarta Post that he started seeing a spiritualist five years ago when
he was facing a problem at his company.
"Nobody could help me at the time. A friend of mine suggested that I see a spiritualist and I did. The spiritualist told me that I have to burn incense and put a plate of flowers and two eggs in my room while I meditated," Soenaryo said.
"Nobody could help me at the time. A friend of mine suggested that I see a spiritualist and I did. The spiritualist told me that I have to burn incense and put a plate of flowers and two eggs in my room while I meditated," Soenaryo said.
Although
he felt a bit awkward, he obeyed the order and requested the spirits of his
ancestors to ask God to help him. Amazingly, Soenaryo found a solution to the
problem and he was promoted. He has since become a loyal client of the
spiritualist's, who lives in Paseban, Central Jakarta. He has also regularly
provided offerings, particularly when he has a problem in life.
"It's
only a medium to God, which you might think is strange," said Soenaryo, adding that he
makes the offerings every kliwon, or once every Javanese five-day week.
Another
customer, Warti, told the Post that she bought incense and flowers for her
employer, a middle-aged woman who is a banker.
"She has given offerings and burned incense for two years, when her marriage was in trouble. She usually does it in the morning. She also takes baths with petals in the water at night," said the maid, who buys the items for her every Friday.
"She has given offerings and burned incense for two years, when her marriage was in trouble. She usually does it in the morning. She also takes baths with petals in the water at night," said the maid, who buys the items for her every Friday.
Marni,
an incense and flower vendor, said that business had been brisk since she
opened shop 10 years ago, with most people buying the items usually for funeral
rituals.
"The number of people buying these items for mystical purposes started to increase during the economic crisis," she said, referring to the Asian crisis which hit the country in 1997.
"The number of people buying these items for mystical purposes started to increase during the economic crisis," she said, referring to the Asian crisis which hit the country in 1997.
Another
vendor at Rawa Belong market, West Jakarta, agreed. "There are not
as many people buying flowers and incense for mystical purposes as those who
buy them for funeral rituals, but they are loyal customers. They come once a
week or twice a month," said Tedi, who has been in the business
for over eight years.
Trances in modern Indonesian society
Spiritual
fervour - going into a trance - is a rather common phenomenon in Indonesia,
particularly among factory workers.
All over the Indonesian archipelago there are reports of schoolchildren, young women and factory workers going into mass trances or speaking in tongues.
All over the Indonesian archipelago there are reports of schoolchildren, young women and factory workers going into mass trances or speaking in tongues.
National
television showed in February 2008 eleven students and five teachers going into
mass trance in a classroom. About 50 female workers at a garment factory near
Jakarta were reported to have gone into a collective trance in June 2007,
weeping and jerking their bodies around.
Religion,
education and development have done little to halt widespread acceptance of the
supernatural in Indonesia. In Indonesia, trance is tied up with
culture, explained Lidia Laksana Hidajat, from the psychology faculty
of Jakarta's Atma Jaya University.
Lina,
23, said she has been possessed many times in the past six years, always by the
same "jinn" or evil spirit. Its face is exactly the same face
as my older sister but the body is hard to make out. It calls my name but if I
follow it, it disappears, she said. Lina said that mass trances were
so common at the Malang cigarette factory, where she worked, that she quit
eventually .
Indonesian
media reported a group trance among workers at Bentoel's cigarette factory in
Malang, Java, in March 2006. Hidajat interviewed 30 of the affected women, who
say they were sitting in rows in a long hall, rolling the cigarettes by hand
when it happened. They were working in silence. That's one of the
requirements of a trance to happen - it's usually quiet and when they are
engaged in monotonous activity, she said.
Suddenly, one of the workers started screaming and her body went stiff. The one next to her started crying and went stiff too, triggering a domino effect. A Muslim leader was summoned, but his prayers had no effect. The exhausted women fell asleep and when they awoke they remembered nothing.
Suddenly, one of the workers started screaming and her body went stiff. The one next to her started crying and went stiff too, triggering a domino effect. A Muslim leader was summoned, but his prayers had no effect. The exhausted women fell asleep and when they awoke they remembered nothing.
Hidajat
found there were common factors between the trance victims she interviewed.
Often they are people who are very religious or under pressure. They were also from low socio-economic backgrounds, she said.
Often they are people who are very religious or under pressure. They were also from low socio-economic backgrounds, she said.
Eko
Susanto Marsoeki, the director of Malang's Lawang Psychiatric Hospital, said
overwork was closely linked to mass trance incidents in factories. Often
it is a form of protest that will not be dealt with too harshly, he
said.
When
more than 30 students at Kalimantan's Pahandut Palangka Raya High School fell
into a trance in November, they blamed a spirit in a nearby tree. During the
morning flag-raising ceremony, one of the girls started screaming and couldn't
move. Soon her friends joined in until more than 30 of them were screaming and
fainting, the deputy principal, Friskila said. Some of the girls woke from the
trance after a student played a Muslim prayer ring tone on her mobile phone.
Others were taken by their parents to local witchdoctors.
Friskila,
however, favours a less superstitious explanation.
They are bored, tired and then this happened, she said. They all got a day off school.
They are bored, tired and then this happened, she said. They all got a day off school.
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