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Sangkan Paraning Dumadi

Purwåning Dumadi and Sangkaning Dumadi 1.

In the Sastrå Harjendrå teachings, Purwåning Dumadi is the comprehension of a situation before everything ‘exists’ as a ‘form’. The manifestation of universe prior to the existence of human is unknown, thus it is called ‘alam gung lewang-lewong, suwung nanging hånå’ or ‘an indescribable universe, is empty but there is’. Then everything became to exist after contemplated by human.


Human contemplate on their existence, from the very beginning of their life until death. A person is born because of ‘båpå minongko dadi lêlantaran lan biyung minongko dadi papan’ which means he exists because of his father and mother as God’s intermediary. Or the ‘existence’ of men is because of the unifying reaction of the positive and negative power, the phallus and vagina, father and mother, man and woman, and so on.
A man or a baby is equipped with devices, rågå – indrå – råså or Physical -- Vision -- Sense.

1. Rågå or Physical in catur hanasir (four elements), it is comprehended that in the universe and inside human itself there are the anasir bahni, bantålå, barunå and marutå, or the existence of the four elements which are fire, earth, water and wind.
The order of ‘catur hanasir’ submits to a power that is God the Creator, which is known as Sang Hyang Murbèng Dumadi, while the ‘catur hanasir’ inside human is controlled by the ‘aku’ (or ‘I am’) which constitutes the reflection of Sang Hyang Murbèng Dumadi. ‘I am’ in Sastra Harjendrå is called the Holy Spirit. The connection between aku and Sang Hyang Murbèng Dumadi is called suksmå sêjati or the true signal conduction which is described as a spider hanging by a thread that connected to the centre of its web - the spider represents the Holy Spirit, whereas the thread represents suksmå sêjati or the true signal conduction, and the centre of the web is God with His power.

2. Indrå in the comprehension of catur pakarti is mentioned in the concept of sadulur papat kalimo pancêr. Wherever ‘I am’ is, in terms of human senses, it is in the centre of the four corners of the wind which are North, South, East and West, its feet stands on earth and its shaded overhead by the sky. Senses in the concept of ‘vision’ become the observer’s tools and brings forth concepts after going through a string of contemplations which is called pakarti or concept.

Human can think of its God, and conclude about its God from observing and feeling the universe, and the life and all the happenings they are experiencing through three consciousnesses, which are Physical consciousness, Mind consciousness and Sense consciousness.

The relation between man and the lord is in the form of ‘faith’, while the relation between man and man bore the presence of communication in the form of a ‘language’ . The communication amongst men is a way of trying to ‘understand each other’ which then gives birth to a standard language in an environment, a tribe or a country.

Spoken language is then made into records in the shape of signs semiotics which are called ‘letters’ or ‘aksårå’.
And so were the letters born, including the ones that belong to the Javanese. Various versions of legends can be found, and nearly all of them depict the birth of aksårå Jåwå in relation the Javanese guidelines of life in the form of Javanese philosophy. Javanese letters or aksårå Jåwå which are in signs semiotics have double meaning – that is other than as a means of communication, they are also symbols used to convey things relating to ‘the secrets of God’.

The secrets of God involve råså, in an expression di-rasa-ake....which means being felt and contemplated on so that it becomes a pakarti or concept.

3. Råså becomes the device to understand something and to produce a pakarti or concept from intangible things. The device is called as råså sejati or true sense.

Sangkaning Dumadi is a reasoning of the purpose of human life until they meet their end. In aksårå Jåwå it can be understood how the order of human life constitutes a cakra manggilingan or natural cycle, and therefore the teachings of kejawen Sastrå Harjendrå holds on strongly to the ‘essence’ of the aksårå Jåwå which constitutes the portrayal of human existence in understanding the Samadhi process because every human has the instinct to achieve manunggaling kawula Gusti (the union of God and man).

Hå – Hurip kan cahyaning Gusti kang Murbèng Dumadi; it means that human life from a projection of eternal light (‘langgêng’) that is the borderless bright universe which has no source but has only serenity. In Javanese: “alam padang kang tanpå winatesan, tanpå hånå sumburing, ananing mung kêpenak”.
Nå – Nur hurip iku cahyo wêwayangan; Nur hurip or the light of life, known as the Holy Spirit, is the light of God that shines upon in reciprocation. In Javanese: rot-sinorotan lan lik-winalikan.
Cå – Ciptå, Råhså karså kuwåså; it means whatever is inside this universe is in His power. And so it is inside a human, the mind consciousness and sense consciousness will function according to it’s nature.
Rå – Råsa kuwåså kang tanpå karså; ‘Sense’ that cannot be described because it is a power without will. The presence of the unfolded universe can only be observed and felt.
Kå – Kårså kuwåså têtungguling pangrèh; Everything happens because there is an entity that arranges which is God Almighty, The Great Creator, or in Javanese called Sang Hyang Murbèng Dumadi .

Då – Dumadi tanpå kinardi; To happen without anyone making it happen. It means that all that happened is not by the creation of man, but by the will of God. The human soul ‘exists’ by itself, meaning that the human soul is naturally created by God.
Tå – Tetep jumênênging Dzat kang tanpå niat; Still feels life/Dzat or substance that has no intention at all.
Så – Sifat hånå tanpå wiwit; When the existence of God’s character began is unknown.
Wå – Wujud hånå tan kênå kinirå; There is form but it cannot be described, because the form in question is personal or ‘I am’.
Lå – Lali eling wêwatêsane; The border between conscious and unconscious. It is a door to enter the realm of God or ‘invisibility’ which can only be reached by human in the condition of discovering the border of consciousness and unconsciousness (meditation).

På – Papan kang tanpå kiblat; Being in a place where the corners or directions of North, South, East and West are no longer known.
Dhå – Dhuwur wêkasanê êndèk wiwite; All transcendental consciousness always begins from the bottom.
Jå – Jumbuhing kawulå Gusti; The unification of man and God, which is a state of a person who has found the substance of truth which is of constant , eternal nature, no longer limited by space, time and distance. Eternal in the alliance with God.
Yå – Yèn rumongso tanpå karså; Feeling of achieving the fellowship with God but without desire, because desiring is ‘thought’. When man has a desire or will, it means that the ‘mind’ has already began to work.
Nyå – Nyåtå tånpå måtå, ngêrti tanpa diwuruki; Real without seeing and understand without being taught. This is recognized because there is only one source and that is God Almighty.

Må – Mati biså bali; Dead but able to return; Here the notion of dead is when man relinquishes all of his attributes (praying) and has no desires in his peacefulness (Samadhi), so when he returns he will need means for his life, have desires again and attachments to worldly feelings sudh as hunger, thirst, tired, and so on.
Gå – Guru sêjati hang wuruki; The true teacher who guides. The true teacher is ‘I am’ that will be the driving force that guides all human behavior.
Bå – Båyu sêjati handalani; By the presence of Båyu sêjati. Båyu is the wind or the air breathed that makes man live. Man’s relationship with God only exists through breath or bayu sêjati. Since the born of a baby that begins with its cry (to exhale and attract the breath), which is the commencement of bayu sêjati’s work so that the human lives.
Thå – Tukul såkå niyat; Grows from intention, because of the existence of consciousness has the desire to find the nature of truth until the very end of his life.
Ngå – Ngracut busananing manungså; Removing human devices, which is removing every attribute existing on the human body, finding death with his transcendental consciousness. In the aksårå Jåwå it begins from sincerity which is the letter “Hå”nglêgêno (without any punctuation) until it becomes “Hah” which is “Hå” that is diwignyan (added one kind of punctuation), the symbol of last breath exhaled as a perfect death.



Purwåning Dumadi and Sangkaning Dumadi 2.

If there is a signification of the “Aksårå Jåwå” from ‘Hå’ to the last letter ‘Ngå’ it turns out to be a comprehension of ‘Life’ which is analogue to the understanding of the process of achieving enlightenment in the ‘Samadhi’, which is the essence of knowledge of ‘God The Creator’. The concept is a result of observation by ‘vision’ as man is equipped with physical consciousness, mind consciousness and sense consciousness. In everyday life, human has three consciousnesses, each of them moving in an iregular cycle.

For example:
1. When I am sitting on a park bench reading a book, my mind will focus on the book. This state is called concentration, in mind consciousness context. In a situation dominated by such mind consciousness, suddenly an insect bites my ear so my mind consciousness switches to physical consciousness, and I touch the bitten ear. A few moments later there’s a child in front of me, he looks starved, shabby and looks like a beggar, which makes me feel compassion and wanting to ask about his condition and help him. The compassion I experience in this kind of moment is because I have entered the sense consciousness stage.

The three consciousnesses continue to move around irregularly in man’s everyday life.

2. I give here a parable of three railway carriages standing in line. A train attendant will alternately check the passengers’ tickets from one carriage to the next one. He cannot check all three cars at once. In fact the way it works is always in alternate and subject to a regular cycle. Meanwhile the proceedings of the three consciousness is different and irregular, for instance the train attendant can come directly from the third car to the first one, or go back from the second car to the first one and so on. If the three cars are parable of the three consciousnesses, then the three consciousnesses continuously move in an irregular cycle and at high speed in man’s daily life.

Consciousness is a tool found in man. It is like a mirror that shows you who “Aku” or I'am is and who “God” is. Therefore in ‘kêjawèn’ teachings these three consciousnesses have an important role in the inner self cultivation towards purity. The process of getting yourself closer to God called ‘samadhi’.

The basic principle of ‘samadhi’ or ‘sêmèdhi’ is how to unite the three consciousnesses to achieve enlightenment, which in Javanese is called “Triwikråmå”.

To explain the term “Triwikråmå” in the procedure of sêmèdhi Kêjawèn, Sastrå Harjendrå teachings, the word ‘Tri’ means three (3) and ‘Wikråmå’ means married or united. Therefore the word Triwikråmå means three united consciousnesses, which is the union of physical consciousness, mind consciousness and sense consciousness.

In Sastrå Harjendrå teachings, what is known as ‘sêmèdhi’ aims to achieve the triwikrama state, while if it is only a state of union of two consciousnesses (mind consciousness and physical consciousness) it is called meditation. In Javanese it is known as Layap-layap ing Ngaluyup (between conscious and unconscious). Therefore meditation is different from ‘sêmèdhi’...

Then does the difference become something that affects the quality if practiced?

Meditation tends to achieve freshness, a recovery of the tired physical body. An improvement of the aura system occurs, and a diminishing of the mind pressures (stress). Whereas ‘sêmèdhi’ is a process that also goes through meditation condition (Layap-layap ing Ngaluyup) and then rises to a higher level (entered the stage achieving‘sêmèdhi’) that attained ‘enlightenment’. In Javanese it is known as “Manunggaling kawula lan Gusti” (the unity of God and man).

When the triwikrama state is achieved, then everything our body has becomes non-doing/non-agir, nothing works, except for the suksmå sêjati or the true signal conduction which works delivering thousands of divine energy or signals in high speed into the Holy Spirit. These thousands of energy will fill the subconscious (onder-bewuste; Dutch), and then it will becomes raw material which is used everytime to become logic about ‘the truth’. The energy will move fast according to its need, and become life concepts that are “right” (pakarti).

My writing is an attempt to make clear that in order to live life towards fullness it requires the existence of spiritual activity. There need to be a meeting place for tutoring to avoid mistakes taking place. In Sastra Harjendra teachings, råså sejati or true sense must continuously be sharpened by practicing semedhi, logic is merely a shelter. Logic will become a reasoning activity if it works together with råså. Therefore if someone always uses logic the mind will become exhausted and it can be dangerous even if ‘sêmèdhi’ is routinely practiced. Moreover if only meditation is practiced, which frankly speaking, is in fact merely a game of logics....

Rahayu Selamet. (TJ)