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55-517: The term kebatinan is being used interchangeably with kejawèn , Agama Jawa and Kepercayaan , although they are not exactly the same: Kebatinan is the inward cultivation of inner peace, rooted in pre-Islamic traditions, whereas kejawèn is outward and community-oriented, manifesting in rituals and practices. Java has been a melting pot of religions and cultures, which has created a broad range of religious belief, including animism, spirit cults, and cosmology. Indian influences came firstly in

110-496: A meditation -based spiritual path than a religion . Some animists combine their beliefs with one of the government-recognized religions. The Indonesian Government recognizes the right to follow Aliran Kepercayaan, as long as its practitioners do not upset the public order or offend the sensitivities of the followers of the major religions. Indonesia's Constitutional Court in November 2017 ruled that followers of faiths outside

165-468: A Javanese apparent openness to new religions, but filtering out only those elements which fit into the Javanese culture. Choy mentions several reasons for this nominal Islamic identity: In the early 20th century, several groups became formalised, developing systematised teachings and rituals, thus offering a 'high' form of abangan religiosity, as an alternative to the 'high' Islam. Bruinessen opines that

220-603: A common thought that they are the ancestors or preceptors of the founders of Islam in Java – an oblique acknowledgement, perhaps, of the prestige of the Qubrowi in the period of Islamisation. Tracing the lineage earlier than Malik Ibrahim is problematic, but some scholars believe that his lineages are of Chinese descent and not Arab. Although his silsila are listed in various Javanese royal chronicles (such as Sejarah Banten ) to denote ancestral lineage from erstwhile Hindu kings ,

275-614: A cultural undercurrent among some Javanese. Some Javanese texts relate stories about Syekh Siti Jenar (also known as Syekh Lemah Abang) who had conflicts with Wali Sanga , the nine Islamic scholars in Java, and the Sultanate of Demak . With the Islamisation of Java there emerged a loosely structured society of religious leadership, revolving around kyais , Islamic experts possessing various degrees of proficiency in pre-Islamic and Islamic lore , belief , and practice. The Kyais are

330-536: A highly educated family in Kashan. His great-grandfather migrated from Samarqand . According to author Martin van Bruinessen of the history of Islamic Java: the Syekh Jumadil Kubra, to whom all the saints of Java appear to be related with. It appears that this name, which almost certainly is a corruption of Najmuddin al-Kubra, has attached itself to various legendary and mythical personalities, who have

385-768: A reading by J. P. Mosquette of the inscription at Ibrahim's grave, identifies his origin from Kashan, modern-day Iran. Syekh Jumadil Kubra and Malik Ibrahim are disciples of the Kubrowi Shafi'i school. Whose jurist is Mir Syed Ali Hamadani Shafi'i (died 1384) of Hamedan , Iran. According to Dr Alexander Wain, new research of their association with Gresik suggests the Hamadani penetrated Java between 14th and mid-16th centuries and also explains Kubrawi Hamadani influence widespread in north India and South China and after entered Java, and wain impression that Kubra-Hamadani are founder of Islam in Java. Malik Ibrahim belonged to

440-475: A revelation. According to Sri Pawenang, it was God's wish to provide the Indonesian people with a new spirituality in a time of crisis. Its aim is to free man of his passions. According to Sapta Dharma teachings, suji (meditation) is necessary to pierce through different layers of obstacles to reach Semar , the guardian spirit of Java. Theory and practice resemble Hindu Kundalini yoga , aiming at awakening

495-781: A substantial presence. Notes from the time of the Tang dynasty of China indicated that merchants from the Middle East had come to the kingdom of Shih-li-fo-shi ( Srivijaya ) in Sumatra, and Holing ( Kalingga ) in Java in the year 674 AD, (i.e. in the transitional period of Caliph Ali to Mu'awiya ). In the 10th century, a group of Persians called the Lor tribes came to Java. They lived in an area in Ngudung ( Kudus ), also known as Loram (from

550-409: A variety of mystical practices. A resi lived surrounded by students, who took care of their master's daily needs. Resi's authorities were merely ceremonial. At the courts, Brahmanas clerics and pudjangga (sacred literati) legitimized rulers and linked Hindu cosmology to their political needs. Presently, small Hindu enclaves are scattered throughout Java, but there is a large Hindu population along

605-550: Is a combination of metaphysics, mysticism, and other esoteric doctrines from Animistic, Hinduistic, Buddhist, and Islamic origins. Although the Javanese culture is tolerant and open to new religions, only those qualities accepted and filtered fit into the Javanese culture, character, and personality. Javanese ideals combine human wisdom ( wicaksana ), psyche ( waskita ), and perfection ( sempurna ). The follower must control their passions, eschewing earthly riches and comforts, so that they may one day reach enlightened harmony and union with

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660-466: Is a predominantly Javanese tradition, it has also attracted practitioners from other ethnic and religious groups, such as Chinese and Buddhists, and foreigners from Australia and Europe. President Suharto counted himself as one of its adherents. Their total membership is difficult to estimate as many of their adherents identify themselves with one of the official religions. Although Pancasila , Indonesia's national philosophical foundation, recognizes only

715-691: Is a search for inner self wisdom and to gain physical strength. This tradition is passed down from generation to generation. There are several tapa : Fasting is a common practice employed by Javanese spiritualists in order to attain discipline of mind and body to get rid of material and emotional desires: Kebatinan often implies animistic worship, because it encourages sacrifices and devotions to local and ancestral spirits. These spirits are believed to inhabit natural objects, human beings, artifacts, and grave sites of important wali (Muslim saints). Illness and other misfortunes are traced to such spirits, and if sacrifices or pilgrimages fail to placate angry deities,

770-520: Is different from Islam. It has a pantheistic vision of reality, considering God to be present in all living beings. Pangestu was founded in 1949. Its doctrine was revealed in 1932 to Sunarto Mertowarjoyo, and written down in the Setat Sasangka Djati by R.T. Harjoparakowo and R. Trihardono Sumodiharjo Pangastu. It describes the way to obtain wahyu , the blessing of God. Sapta Dharma was founded in 1952 by Harjo Sapura, after he received

825-521: Is so much frequented by the Saracen merchants that they have converted the natives to the Law of Mohammet — I mean the townspeople only, for the Java hill-people live for all the world like beasts, and eat human flesh, as well as all other kinds of flesh, clean or unclean. And they worship this, that, and the other thing; for in fact the first thing that they see on rising in the morning, that they do worship for

880-606: Is widely accepted, but its authenticity relies much on repeated citations of a handful of early sources, reinforced as "facts" in school textbooks and other modern accounts. This list differs somewhat from the names suggested in the Babad Tanah Jawi manuscripts. One theory about the variation of composition is: "The most probable explanation is that there was a loose council of nine religious leaders, and that as older members retired or died, new members were brought into this council". However, it should be borne in mind that

935-605: The Jesuits and the Divine Word Missionaries . Nowadays there are Christian communities, mostly Reformed in the larger cities, though some rural areas of south-central Java are strongly Roman Catholic . Kejawèn is also influenced by Theosophy . Theosophy was a very popular religion among Dutch residents in the Dutch East Indies in the early 20th century. Also, many influential Indonesians joined

990-735: The Silk Road , but instead traveled by sea towards the Persian Gulf . He stopped in Perlak , a port city in Aceh . According to Polo, in Perlak there were three groups, namely (1) ethnic Chinese, who were all Muslims ; (2) Western (Persians), also entirely Muslim ; and (3) indigenous people in the hinterland, who worshipped trees, rocks, and spirits. In his testimony, he said regarding the "Kingdom of Ferlec ( Perlak )" – "This kingdom, you must know,

1045-889: The "belief in the one and only God"—which is often justified as the sole recognition of monotheism in the country—religions not recognized by the government are also tolerated. A broad plurality of religions and sects exist. In the middle of 1956, the Yogyakarta representative of the Department of Religious Affairs reported 63 religious sects in Java other than the official Indonesian religions. Of these, 22 were in West Java , 35 were in Central Java , and 6 in East Java . These include also kebatinan-groups, such as Sumarah. This loosely organized current of thought and practice

1100-606: The 1900s in urban traditional elite circles, together with the rise of nationalism and the Muhammadiyah , a modernist Islamic movement. Hardopusoro, one of the earliest kebatinan-movements, had strong links with the Theosophical Society . Some remained very elitist, while others also accepted lower urban and rural followings, thereby popularising abangan, or syncretistic Islam, as an alternative to shari`a-oriented Islam. After Indonesia gained independence in 1945,

1155-577: The 1920s by Muhammad Subuh Sumohadiwidjojo . The name Subud was first used in the late 1940s when Subud was legally registered in Indonesia. The basis of Subud is a spiritual exercise commonly referred to as the latihan kejiwaan , which was said by Muhammad Subuh to be guidance from "the Power of God" or "the Great Life Force". The aim of Subud is to attain perfection of character according to

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1210-610: The 6 recognized religions are allowed to state "Kepercayaan kepada Tuhan YME in their national identity cards , as a 7th category for Aliran Kepercayaan after judicial review launched by followers of Marapu religion, the Parmalim , Kaharingan , and Sapta Darma  [ id ] . This religion -related article is a stub . You can help Misplaced Pages by expanding it . Wali Sanga The Wali Songo (also transcribed as Wali Sanga , English : Nine Saints) are revered saints of Islam in Indonesia , especially on

1265-621: The Chinese and the Arab population of the cities on the northern beaches of Java were all Muslim, while the indigenous population were mostly non-Muslim animists. Multiple sources and conventional wisdom agree that the Wali Sanga contributed to the propagation of Islam (but not its original introduction) in the area now known as Indonesia. However, it is difficult to prove the extent of their influence in quantitative terms such as an increase in

1320-561: The HKP (Himpunan Penghayat Kepercayaan), which is controlled by the PAKEM (Pengawas Aliran Kepercayaan Masyarakat). After the Suharto-era (1967-1998), the kebatinan-movements lost political support, and have become less dynamic, their adherents avoiding public engagement. Altogether several hundred kebatinan-groups are or have been registered, the best-known of which are: Subud was founded in

1375-563: The Indonesian Conference on Religion and Peace (ICRP), there are about 245 unofficial indigenous religions in Indonesia. According to Caldarola, kepercayaan "is not an apt characterization of what the mystical groups have in common". The US State Department's states: Sizeable populations in Java , Kalimantan , and Papua practice animism and other types of traditional belief systems termed "Aliran Kepercayaan." Many of those who practice Kepercayaan describe it as more of

1430-663: The Kundalini energy and guiding it through the chakras . Majapahit Pancasila was founded by W. Hardjanta Pardjapangarsa. It is based in Javanese Hindu-yogic practices, c.q. Kundalini yoga , rather than Balinese ritual practice as is prevalent in Parisada Hindu Dharma . According to Hardjanta, his meditation practices also lead to invulnerability for knives, daggers and other weapons. Aliran kepercayaan Aliran Kepercayaan (English:

1485-472: The Theosophical Society. The Theosophical Society "played a role in the growth" of Kejawèn in the early and mid-twentieth century, and several kebatinan groups were founded by Theosophists. The kebatinan Budi Setia group, founded in 1949, considered "its formal transformation into a theosophical lodge". Although Java is predominately Muslim, kejawen the syncretic Javanese culture, still plays

1540-404: The Wali Sanga are descendants of Chinese Muslims . Dewi Candrawulan, a Muslim Princess from Champa , was the mother of Raden Rahmat (Prince Rahmat), who was later known by the name of Sunan Ampel . Sunan Ampel was the son of Malik Ibrahim, and the ancestor or teacher of some of the other Wali Sanga. The composition of the nine saints varies depending on different sources. The following list

1595-453: The Wali Sanga are venerated as locations of ziarah ( ziyarat ) or local pilgrimage in Java. The graves are also known as pundhen in Javanese. The earliest Wali Sanga was Malik Ibrahim . He is thought to have lived in the first half of the 14th century, according to " Babad Tanah Jawi " and other texts. In a transcription by J. J. Meinsma, he is identified as Makhdum Ibrahim as-Samarqandi. The most generally accepted history, supported by

1650-488: The `ulama" and "living local Islam" or " Folk Islam " or "popular Islam" is not restricted to Java but can be found in other Islamic countries as well. Ernest Gellner has developed an influential model of Muslim society, in which this dichotomy is central: He sees a dialectical relationship between the two, with periods of scripturalist dominance followed by relapses into emotional, mystical, magical folk Islam. Modernity — especially urbanisation and mass literacy — unsettles

1705-540: The advice of a dukun or healer is sought. Other practices include: Kebatinan and kejawen practices are extensively written about in texts that are held in the Sonobudoyo library in Yogyakarta , and the main Kraton Libraries of Surakarta and Yogyakarta. Many of the texts are deliberately elliptical so that those who do not work with either initiates or teachers are unable to ascertain or understand

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1760-559: The archipelago and reached the peak of its influence in the fourteenth century. The last and largest of the Hindu-Buddhist Javanese empires, that of the Majapahit , influenced the entire Indonesian archipelago. Hinduism and Buddhism penetrated deeply into all aspects of society, blending with the indigenous tradition and culture. One conduit for this was the ascetics , called "resi," (Sanskrit rishi ) who taught

1815-541: The balance between the two, by eroding the social bases of folk Islam. An irreversible shift to scripturalist Islam occurs, which is in Gellner’s view is the equivalent of secularisation in the West. Bruinessen finds this too limited, and distinguishes three overlapping spheres: Javanese syncretistic religiousness has a strong popular base, outnumbering the santri and the support for Islamic political parties. Choy relates this to

1870-406: The branches/flows of beliefs ) is an official cover term for groups of followers of various religious movements . It also includes various, partly syncretic forms of mysticism of new religious movements in Indonesia , such as kebatinan , kejiwaan , and kerohanian . In the Indonesian language, it is also used for new religious movements in other parts of the world. Based on data collected by

1925-571: The courts, blending with the rituals and myths of the existing Hindu-Buddhist culture. Clifford Geertz described this as abangan and priyayi ; "the lower class and elite varieties of Javanese syncretism". The Kyai , the Muslim scholar of the writ became the new religious elite as Hindu influences receded. Islam recognises no hierarchy of religious leaders nor a formal priesthood , but the Dutch colonial government established an elaborate rank order for

1980-432: The eastern coast nearest Bali , especially around the town of Banyuwangi . Java adopted Islam around 1500 CE. Islam was first accepted by the elites and upper echelons of society, which contributed to its further spread and acceptance. Sufism and other versions of Folk Islam were most easily integrated into the existing folk religion of Java. The learned versions of Sufi Islam and Shari`a-oriented Islam were integrated at

2035-453: The esoteric doctrines and practices. In quite a few cases codified texts with secret systems to "unlock" the meanings are employed. But according to Bruinessen, the writing down of kebatinan teachings was a novelty which appeared with the institutionalisation of the kebatinan-movements in the beginning of the 20th century. The appearance of formal kebatinan movements reflects the modernisation of Indonesia. Kebatinan movements appeared early in

2090-458: The first of his Ming treasure voyages in 1405–1407 CE. Many of the earliest Wali Sanga had Chinese ancestry both paternally and maternally; for example, Sunan Ampel (Chinese name Bong Swi Ho), Sunan Bonang (Ampel's son, Bong Ang), and Sunan Kalijaga (Gan Si Cang). The theory of Chinese maternal ancestry of Wali Sanga was publicized for the very first time in the book entitled "The Collapse of Javanese Hindu Kingdom" (1968), which states that

2145-665: The form of Hinduism , which reached the Indonesian Archipelago as early as the first century. By the fourth century, the kingdom of Kutai in East Kalimantan , Tarumanagara in West Java , and Holing ( Kalingga ) in Central Java , were among the early Hindu states established in the region. Several notable ancient Indonesian Hindu kingdoms are: Mataram , famous for the construction of the majestic Prambanan temple, followed by Kediri and Singhasari . Since then Hinduism, along with Buddhism , spread across

2200-650: The founders Pak Hardo and Pak Sadina, leading to a change in leadership by dr. Ary Muthy in 1967. Sumarah theology maintains that humankind's soul is like the holy spirit, a spark from the Divine Essence, which means that we are in essence similar to God. In other words, "One can find God within oneself," a belief similar to the " I = God " theory found in Hindu-Javanese literature. According to Sumarah theology, man and his physical and spiritual world are divided into three parts: Sumarah's conception of God

2255-444: The island of Java , because of their historic role in the spread of Islam in Indonesia . The word wali is Arabic for "trusted one" or "friend of God" ("saint" in this context), while the word sanga is Javanese for the number nine. Although referred to as a group, there is good evidence that fewer than nine were alive at any given time. Also, there are sources that use the term "Wali Sanga" to refer to saintly mystic(s) other than

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2310-723: The kebatinan received political support and attracted large followings. Kebatinan-movements were seen by secular nationalistic elites as allies against the rise of political Islam . The political struggle between the Muslim parties and the Communists and Nationalists lead to a sharper demarcation between syncretistic and shari`a-oriented Islam, whereby most kebatinan movements affiliated with the Communist or Nationalist Parties. Umbrella organisations representing several hundred kebatinan organisations, lobbied to attain legitimacy and recognition as an official religion. They are registered at

2365-483: The kebatinan-movements is a deliberate rejection of scriptural Islam, which arose out of " folk Islam ". Kebatinan is derived from the Arabic word batin , meaning "inner" or "hidden", or "inner self". It is a metaphysical search for harmony within one's inner self, connection with the universe, and with an Almighty God. Kebatinan believes in a "super-consciousness" that can be contacted through meditation. Kebatinan

2420-541: The latihan kejiwaan itself is the kind of proof that humanity is looking for. He also rejected the classification of Subud as a kebatinan organization. There are now Subud groups in about 83 countries, with a worldwide membership of about 10,000. The name Subud is said to be formed from the Sanskrit words susila ("the good character of man"), bodhi ("the force of the inner self") and dharma ("trust in God"). Sumarah

2475-479: The mosque and other Islamic preaching schools. In Javanese pesantren (Islamic schools), The Kyai perpetuated the tradition of the resi . Students around him provided his needs, even peasants around the school. Early 16th century, Christianity was brought to Java by Portuguese traders and missionaries, from the Dutch Reformed Church , and in the 20th century also by Roman Catholics, such as

2530-458: The most well-known nine individuals. Each man is often attributed the title sunan in Javanese , which may derive from suhun , in this context meaning "honoured". Most of the wali were also called raden during their lifetimes, because they were members of royal houses. (See "Style and Title" section of Yogyakarta Sultanate for an explanation of Javanese nobility terms.) The graves of

2585-655: The principal intermediaries between the village masses and the realm of the supernatural . However, this very looseness of Kyai's leadership structure has promoted schism . There were often sharp divisions between orthodox kyais, who merely instructed in Islamic law, with those who taught mysticism and those who sought reformed Islam with modern scientific concepts. As a result, the Javanese recognize two broad streams of religious commitment: This distinction between "the High Islam or scripturalist, shari`a-oriented Islam of

2640-641: The rest of the day. One hundred years after Polo, the Chinese Muslim Admiral Zheng He (鄭和) came to Java in 1405. When he stopped in Tuban , he noted that there were 1,000 Chinese Muslim families there. In Gresik , he also found there were 1,000 Chinese Muslim families, with the same amount reported in Surabaya. On Zheng He's seventh (and last) visit to Java in 1433, he invited his scribe named Ma Huan . According to Ma Huan,

2695-477: The spirit of the universe. According to Choy, the Kebatinan have no certain prophet, sacred book, nor distinct religious festivals and rituals. Nevertheless, various kebatinan-movements have their foundational writings and founders. A kebatinan practitioner can identify with one of the six officially recognized religions, while still subscribing to the kebatinan belief and way of life. Although kebatinan

2750-453: The term "Wali Sanga" was created retroactively by historians, and so there was no official "group of nine" that had membership. Further, the differences in chronology of the wali suggest that there might never have been a time when nine of them were alive contemporaneously. At first, it was not easy for Islam to enter and thrive in the archipelago. Even in the historical record, in a span of about 800 years, Islam had not been able to establish

2805-612: The term in Sufism refers to a lineage of teachers. Some of these spiritual lineages are cited by van Bruinessen in his study of the Banten Sultanate , particularly in regard to Sunan Gunung Jati who was an initiate of various Sufi orders. Although popular belief sometimes refers to the Wali Sanga as "founders" of Islam on Java, the religion was present by the time the Chinese Muslim admiral Zheng He arrived during

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2860-409: The will of God. Only when passion, heart and mind are separated from the inner feeling is it possible to make contact with the "Great Life Force" which permeates everywhere. Muhammad Subuh saw the present age as one that demands personal evidence and proof of religious or spiritual realities, as people no longer just believe in words. He claimed that Subud is not a new teaching or religion but only that

2915-619: The word "Lor" which means North). They also formed other communities in other areas, such as in Gresik . The existence of the gravestone of Fatimah binti Maimun bin Hibatallah in Gresik, dated to the 10th century AD, is considered evidence of the incoming migration of the Persian tribes. In his notes, Marco Polo relates that when returning from China to Italy in 1292, he did not travel via

2970-588: Was formed in the 1930s by Pak Hardo, Pak Soekino and Pak Sutadi, without a formal organisation. In those early days, the younger members were taught kanoman , occult practices including invulnerability for knives and guns. This was regarded as essential in the struggle against the Dutch colonial powers. Around 1950, when Indonesia became an independent nation, Sumarah was streamlined and organised by Dr. Surono. The emphasis shifted from magic to "surrender to God". From 1957 on internal struggles surfaced between dr. Surono and

3025-812: Was legitimized in the 1945 constitution, but failed to attain official recognition as a religion. In 1973 it was recognized as Kepercayaan kepada Tuhan Yang Maha Esa (Indonesian: Belief in One Mighty God), but withdrawn from the jurisdiction of the Ministry of Religion and placed under the jurisdiction of the Ministry of Education and Culture. A variety of practices is being used in kebatinan to acquire ilmu , namely tiraka and tapa or tapabrata . Many Kebatinan followers practice in their own way to seek spiritual and emotional relief. These practices are not performed in churches or mosques, but at home or in caves or on mountain perches. Meditation in Javanese culture

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