The Djoyoboyo Legacy

Before the arrival of the Buddhists and Hindus around 78 after chr. the people on Java professed the belief Kedjawen. But with the coming of the Buddhists and the Hindus in Hindusia, at present Indonesia, this belief was crowd out by domination and forgotten. It began with the radns (Javanese kings) and their envoy who had to teach the people. A low was reached with the coming of the brothers Adjisaka who Javanesed the Hindu manners and customs. The result of this is that the manners and customs which the Javanese people now experience as Javanese in fact originate for a major part from other countries. Proof for this are the Saka-year-counting, the contents of the wayang-play, the caste-system, the ceremony around marriage, kembar majang etc. The Javanese people still think that the manners and customs (upatjara sarto adat) are of Javanese origin, while these are Javanesed Hindu traditions. The confusion became complete with the arrival of the Islam around 1500. This belief is also by imposing accepted yet, with preservation of the Javanese Hinduism. What a part of the Javanese professes now is a mixture of Islam and Hinduism. Still has one of the kings-sons of the Djoyoboyo-dynasty from Kediri on Java, who did not agree on the foreign occupation, preserved the holy book of the Javanese people called Pohowohodjodo Nyohodjojobojo or for convenience Layang Djoyoboyo, which was kept by the descendants of this dynasty. Until dr. RM Jusak Rusdiono Basuki, archeologist and descendant of the Djoyoboyodynasty has disclosed the holy book again. This has caused some commotion on Java, also in the Kraton of Yogyakarta. Dr. Basuki has taken residence in the Netherlands before disclosing his holy book because of the religious freedom. The belief Kedjawen and the holy book Layang Djoyoboyo arranges the life of the Javanese from cradle to death. It is monotheistic. Only Gusti is adored. Kedjawen also knows the revelation. The prophet is Josono. Kedjawen knows 8 commandments, which explains the symbol with the eightpointed star. The first revelation consisted of 20 verses and is called Layang Pamungkas Kahuripan. Furthermore Layang Djoyoboyo has 2500 verses, which in everything provides what the spiritual life of the Javanese concerns. The Javanese language knows 6 levels: ngoko, kromo madio, kromo inggil, ngawi ngisor, ngawi inggil en ngawi gab. Further knows the Javanese her own writing tjarakan, not to be confused with the honotjoroko-writing which is deducted from the sanscrit. The original days starting with sunday are named for the Javanese: Dotho, Goto, Goso, Joso, Joho, Hodo en Woro. The Javanese year-counting begins at 6429, so 4425 before Christ. The belief Kedjawen was disclosed on the mountain Klotok near Kediri on Java. Clearly in the book is written, that Kedjawen is meant for the Javanese people and should as such in the Javanese language be professed. Proof that Kedjawen always has existed is the fact, that certain words these days still are being used, while nobody has a notion of the origin thereof, such as Gusti and the dino pasaran Pon, Wag, Kliwon, Legi and Paing. Kedjawen gives a clear answer to these issues. Also the names Gusti and Kedjawen have clear meanings. The Javanese rediscovers his origin in Kedjawen, his asal-usul. The Javanese should be proud of this own authentic belief Kedjawen, and to be allowed to posses her Layang Djoyoboyo. How many Javanese are still searching for their origin, but have not been able to find it yet. If one talks with the elderly people, then they have a suspicion that in the far history an original Javanese belief must have existed. They cannot explain the origin of the word Gusti, nor of the dino pasaran. In the dark the Javanese have accepted a religious conviction, either voluntary or by others imposed, to bring light and handhold in his life still. But there is hope again for the Javanese who are searching for their Javanese origin. Gusti is in our midst and Kedjawen will show them the way to that origin (asal-usul), with all respect for other religious convictions.

Djoyoboyo the legend

The legend does not contain the same information as the Layang Djoyoboyo but functions as historical perspective of how the legend lives on in the minds of peoples in and around the island of Java, the Indonesian archipel, around the world. The contents of Layang Djoyoboyo page 20 are repeatedly mentioned in the Djajabaja-legend. The legend finds her origin in the Javanese holy book Djoyoboyo, but was adapted and interpreted by many keepers of the book through history, even betterment-pages were added. The true origin of the predictions as stated below can be found in the historical much elder book Djoyoboyo (pages 7-21). Below a historical review.

Introduction by dr. F. de Bruyn

In the Pralambang (prediction) of Djajabaja, the history of Java is predicted by the monarch of the empire Daha (Kediri). According to some writers Djajabaja would have lived around the year 800 of the Javanese year-counting, so about 900 AD. Others think that he has lived about a hundred years later. Raffles, Winter, Den Hollander, Wiselius and others have already studied and published the contents of the legend from old handwritings many years ago. The different handwritings do not entirely match with each other. This legend predicts the history of Java after the life of Djajabaja. She has deep roots sprouted in the soul of the people on Java and this does not only apply for the Javanese people, but also for the Soendanese and Madoerese. Some writers have the opinion, that the Djajabaja legend must have been put to writing beween the year 1744 and 1755, after they were brought into match with what was written down then of the history of Java. But in 1828 a new unknown writer must have published the first betterment-page and extension-piece on that legend, which later was followed by many others, specially after the First World war, when the communist Tan Malakka and in his following-up also many others, tried to get political gain from the legend. The writer of 1828 though has given the biggest addition on the future history of Java, which from that moment on does not match very much with reality. Her great political meaning the legend mainly owes to the fact that Djajabaja predicts the coming of the Righteous Monarch, the Ratoe Adil, two times. The first Ratoe Adil will be Si Tandjoeng Poetih (the white Tandjoeng flower), while about 100 years later the second Ratoe Adil, Eroe Tjakra (the capable Lance) will act. Both will make an end to a time of great chaos, lawlesness, misery and poverty. To understand this indestructible belief in the Ratoe Adil better, one must take into account, that in the past the lower people-classes on Java had to endure it very heavily under the government of their own monarchs, not only as a result of the wars that again and again were waged between the bigger and smaller potentates of Java, but also as a result of the heavy taxpressure and the oppression by the monarch and civil servants, to whom they were exposed. On the other hand the banditism has been an intriging part of the peoples-life on Java through the centuries. Powerfully curbed, but never entirely exterminated, so that it lived on in a latent form. But through the centuries periods in the history of Java have occurred, wherein mostly as a result of heavy tax-pressure, bad harvest, war etc. the number of badjigans became so many, that they could unite themselves into gangs and travelled through the country raising fires, plundering and murdering. And then, when the situation for the people becomes unbearable, when as the legend expresses it "the government is thoroughly bad and it seems as if the devils rule", then the people in the kampong, who are dying for rest, dream of better times, of the coming of the Ratoe Adils, of Si Tandjoeng Poetih or Eroe Tjakra, figures whose character is so strikingly pictured in the Pralambang of Djajabaja. One must not think though, that related notions to the Ratoe Adil-idea can not be found elsewhere in the archipel. One can find such movements under the much more primitive peoples of Indonesia and on New Guinea also. Thereto for example belongs the Njoelie-movement of the South- and East-department of Borneo, which has great attraction among the Lawangan- and Maanjan Dajaks. Also here the movement rests on prehistoric legends and traditions. In de first place there is the legend of Samarikoeng, the monarch of the land of souls, where the ancestors, the Gaibs live, who he keeps under his spell through the wonderfull magical-music of his drums and flute. Then there is the legend of the giant Ajoes Kakah Gadjah, who again and again undertakes rush-expeditions to set the souls of the ancestors free from imprisonment, wherein they are kept by Samarikoeng and his magical-music. Because when the freed Gaibs will descend from the mountain Loeang to the inhabited places, the Ideal State will arise, without deseases, without care for daily bread, without hunger and lack. But everytime the giant returns business-undone, made powerless by the melting music of Samarikoeng. Once however will he return with the head of Samarikoeng. Then the legendary heroes from the land of souls will also descend to the lowlands, as well as Andjang

Moeroeng with his brothers, the Radja Kapek, who according to the third tradition had centuries ago fought himself free from the domination of the Javanese monarch Oedang Djawa. So also here the nationalistic element does not lack, which one finds back in all such legends, also with the Manseren Mangoendi legend on the Northcoast of New Guinea and the Marxian Rule of the Salomons-islands, the large group of islands located Southeast of New Guinea. They all hold the promise of the coming of a Ideal State-period. Those movements mostly live up in times of political and/or economical unrest, whereby not may be forgotten, that the primitive peoples repeatedly balanced on the edge of starvation through frequent bad harvests. So it happened, that under the Japanese occupation the Margoendi-movement repeatedly arose on New Guinea, which then mostly was surpressed by the Japanese on very cruel-minded ways. Meanwhile the situation on Java now is much like the situation which is described in the Djajabajalegend on the eve of the coming of the Ratoe Adil, and the possibility is definitely not excluded that the Ratoe Adil-movement will rise again in the near future. One should not forget that in every culture that the history of the world has known, and with every people profecies, which also through their high age have received a smell of holiness, were often deeply rooted in the soul of the people, and with their suggestive power they have had big influence on the walk of history many times.

Contents of the Pralambang.

Djajabaja, the monarch of Daha, was a Boeddhist ruler, who later stepped over to the Islam. He would be a reincarnation of the god Batara Vishnoe and to him is attributed the building of the wellknown Panataran-temple in Kediri. On a certain day, as written in the Pralambang, Djajabaja was visited by a holy man from Ngroem (Constantinopel), named Moelana Ali Sjamsoedin. He revealed the contents of the holy book to him, the Kitab Moesarar, wherein the history of Java is predicted. From him Djajabaja heared, that after his death two more generations of his house would govern over Daha and that his kingdom would then fall apart in 4 pieces. After that the holy man told him everything about the course of the seven time-periods in the history of Java. The contents of the holy book were not to be revealed because otherwise the course of history could intentionally be disrupted by supernatural and earthly powers. So Djajabaja kept the secret of the Pralambang or prediction very carefully. On a certain day Djajabaja, who then already had stepped over to the new belief, visited together with his favourite son the monarch Pegandongan, a Boeddhist hermit Soebrita, who lived on the mountain Pandan and with whom Djajabaja had lived for years in close spiritual contact. When they had arrived at Soebrita, he called a servant-virgin, Njai Endang, to offer the monarch the needed refreshments and to treat him. The virgin appeared with a dinner-tray, which she carried on her head and whereon seven different objects appeared, such as a pitrah (rice-measuring cup) with blood, a cookie of sticky-rice, a pepperhouse of melati-flowers, etc. "This master", said Soebrita, "is whereon I treat your Majesty". Thereon Djajabaja infuriated in anger. He pulled his kris and killed the hermit and his servant-virgin. Frightened by this apparently grazy deed, thereafter his following escaped and Djajabaja silently returned to his palace accompanied by his son. Arrived there he directed his word to Pegandongan and said: "Know my beloved son, that the hermit, who you have seen die by my hand, has insulted my beloved teacher Moelana Ali Sjamsoedin deeply . When both were still young, he has revealed the contents of the Kitab Moesarar to Soebrita. What was offered to me on the dinner-tray, were the symbolic representations of the coming riches on Java from the Kitab Moesarar. By revealing this in presence of all my followers, has he desecrated that book and deserved the death". After that Djajabaja gave a extensive summary of the riches, which in the future on Java will arise and endure and he gave an explanation to his favourite son of the symbolic representations, which to him were offered by the servant-virgin. So he predicts amongst others the rise and fall of the kingdom of Modjopait, that will exist eighty years in the "Period of heavenly Monarchs", wherein the people will raise his taxes in pijis, copper coins. That period is symbolized by the cookie of sticky-rice, which was on the dinner-tray of the servant-virgin Njai Endang. It makes no sense to explain here extensively the symbolism of the seven historical periods, which in the prediction are mentioned. Meaningful are the in about 1828 to the legend added predictions and then the points of time whereon according to the prediction the both Ratoe Adils will act. The different handwritings do match upon the fact that both Ratoe Adils, first Si Tandjoeng Poetih and hundred years later Eroe Tjakra, will act. But about the point of time the legend says, that they will come when "wicked people continuously commit street-robbery". These are hardened bandits. But now is the end of the empire nearby and will to the unbearable situations come to an end. Sun- and

moon-eclipses, rain, wind, earthquakes, wind-tornado's and ash-rains will arise." And then my son Pegandongan, will Si Tandjoeng Poetih appear". "So at the end of the period Sangkara will according to the prediction concerning the history of Java", according to Djajabaja,"Gods anger and heavy disasters come over Java. People are not able anymore to live in peace in their houses and they wander around along roads and marketplaces. The big-ones are cruel and the small-ones are bad. The truth has disappeared and one spreaks only lie-language. One finds no honest persons anymore and many are afraid to fall into poverty. Also women loose all shame. The justice of the monarch is insecure, doubting and not strong enough. Already there is a crowd with golden krisses, buffalos, cows, kalfs, pikes and daggers brought up. The money and the foreign coins will be exported from the country and when the war-time has come, one will find nothing anymore, because the crop has failed and the fields are flooded." But the acting of Si Tandjoeng Poetih changes that all. "Because he is a monarch with a clean heart. His descent is from Mekkah and he himself is a descendant of one of the wali's Gods. His name as monarch will be Raden Amessan, and his power will spread itself over the whole earth. Now there will be no more wickedness and all people will be as one big family. This good-intending monarch will only desire to preceed the people in the hailing of Gods name, but not to lead armies. Because God only will act as warrior. Now will the justice have his course, but also will there forgiveness and pardon be given and the monarch will be righteous and patient. He will refuse to accept the goods which the people offer him as tribute or tax. Because his intention is not to collect treasures, but to protect the interests of his followers. The tax will be a dinar (fl. 5 a fl. 6) and to symbolize that on the mountain Padan by Njai Endang a pepperhouse with tandjoeng flowers was offered to me, while this woman herself is a symbol of the preceding period of common degeneration. But this comes now to an end and common wealth will arise again and the people will be satisfied. Because it will have no problem to get food and clothes, since clothes and gold will be cheap, while much gold from the overwal will stream into the country. Deception takes place no more and without kampongpatrolls are being walked, no more thefts take place. Though the thieves do not disappear through any magic-means, but because they are disciplined by the priestmonarch. Because he is aweinspiring and everybody is fearing for him. Also will he who is bad be avoided by everybody. Thereby the street-robbers disappear. The dice-players have no luck in the game and the evilminded flee into the woods. But in the end they will come to the mosk, hit by the curse of the Allmighty and fearing the revenge Gods they will convert themselves." In the house of Si Tandjoeng Poetih one finds no treasures. Because his mildness is great and favours to the people, yes to all people on earth. Beggars are not there anymore, because Si Tandjoeng Poetih has brought them all together to supply them with food, clothes and shelter. So it happens that all are pleased to follow his commands and everybody loves him. No costly expenses will be made at his accession to the throne and he himself is needy. He will also not suddenly be appointed to monarch, because at first that happens by God in secret, while also after that many objections and obstacles have to be overcome because a large part of the people not yet have knowledge of Gods will. Now nothing will happen that is evil: everywhere peace and rest prevails. If there is still resistance somewhere, then that will be counter-attacked by occult measures. Hundred years after the acting of Si Tandjoeng Poetih will again the same state of immergency on Java arise, whereto by the coming of the second Ratoe Adil Eroe Tjakra, who under the name Asmarin Kikin will act, an end will be made. Also will he be a priestmonarch and a descendant of the wali's. Java will again become wealthy, there will little tax be raised and all civil servants will shiver for him. But for he has good-intentions everybody will speak to him as to a father and mother. Nobody of the people will suffer of lack, because the monarch is very mild and gives alms at day and at night. Also will he refuse to collect treasures or to take money from somebody. Also will there no lie-language be spoken, and nobody will bear false evidence. The rovers will disappear as well as by day as by night. Because they all will convert themselves to God. Thus will the will of the Allmighty be and all the monarchs from the overwal will come to bow themselves before him, not because they have been submitted during the war, but to voluntarily offer him the revenue of their land as tribute. This revenue will be divided amongst the people, and instead of lack there will be plenty". At the end of the history of Java, at the closure of the period Soemendi Adisati, will a period of confusion arise again. There will be no more monarch, but the country is ruled by different governers, who have made themselves independant, so that the country is strongly divided in itself. That comes to the hearing of the king of Noeswa Pringgi, an island south of Java and about 2100 AJ will Java entirely be conquered by Pringgi and it will then be ruled with hard hand by the dominators. Once per year the monarch returns back home and will he take a great number of families as slaves with him as way of tribute. Untill the powerfull Ngroem

intervenes and comes to help Java. The Patih of Ngroem will come to Java with 2000 ships and 400.000 men. Precisely the operations of the thereon following invasion and campaign are described, whereby the people of Pringgi are defeated. Then the Patih of Ngroem assigns Praboe Asmarengkoeng to monarch, who thereafter will establish his kraton (government seat) in Kediri. The wealth returns on Java. Hundred years after these events the world decays. That is the end of the many betterment-pages which in the 20th century to the legend were added. Which country has Djajabaja actually meant with Pringgi? Supposedly Australia or possibly New-Sealand?. There are many indications, that there already many centuries ago have existed connections with New Guinea and the Torres Street. With Pringgi could also difficult something else be meant then Australia. Indeed ends the prediction of Djajabaja with the conquest of Java and the acting of the Patih of Ngroem in all handwritings. Somewhat longer was stood still at the part wherein a picture is given of the Ratoe Adil figure and of the Ideal State which is called by him to arise. That ideal state not limits itself to Java, but includes the whole world. Because of the Ratoe Adil Si Tandjoeng Poetih is written: "that his power will spread itself over the whole earth. Much in the Ideal State-idea of the Ratoe Adil reminds of the even not yet in Russia realized communistic ideal situation, which through the world-revolution also will bear an universal character. The communist principles though are not as easily adapted on Java as the Ratoe Adil idea, since the marxist-communist teachings are only sounds for the common dessaman. Above that the priestmonarch-idea is imcompatible with the religious ethics of the Islam, wherewith the legend is soaked. What not takes away, that as we will see, the communists and others have made succesvol use of the legend with their propaganda. The pralambang also exercises a much stronger attraction on the big masses then the pantja sila. This pantja sila, which on the same way as the ideology of the Greater East Asia idea of the Japanese, the so called Bandjododai, also in 5 points is summarized, propagates the principles of nationalism; inter-nationalism and humanity; deliberation and democracy; social justice and belief to God. That ideology of Soekarno, with her concepts as inter-nationalistic humanity, social justice and democracy, which under the current circumstances of social unrest and terror are only sounds without content for the masses, gets past her. That is why Soekarno in his speech of 1 juni 1945 about the pantja sila ideology not neglects to include the Ratoe Adil idea, since the masses steadfast believe in the Djajabaja predictions. Because, one says, what Djajabaja has predicted in the past has come true. So why then would the rest not come true? Every propaganda takes the view of that principle and starts with predictions that have been realized. One of the best known and last betterment-pages which contains 10 points, begins hence with a description in oracle-language of the invasion of the Japanese, their defeats in the Pacific, the atombomb "the nature-phenomenon that one will see light up and that will overshadow us as a djamoer pajoeng (an awning in the form of a mushroom). All facts that have happened. After that predictions follow about the events after the sovereignty-transition. Then the Americans would intervene and the Dutch would get into power again in Indonesia within two years. But nothing of that last has come true and nothing of that all is written in the original Djajabaja-legend. But is it so miraculous that the Javanese people belief steadfast in such profecies. Has Israel then not had his profets who have predicted the coming of the Messiah? Why then would the Javanese people not be able to have his profets? Who however can decide who are the false profets, and who is true?

Contents of Serat Pamungkas

Before tanah Djowo (Java) was inhabited by humans, tanah Djowo was inhabited by plants, animals and the devil. Then Gusti gave Djoborolo the mission to put the five commandments of Gusti into writing in tanah Djowo. Djoborolo descended in tanah Djowo, but before Djoborolo could write down the five commendments of Gusti, Somoro, king of the devils, brought thunder, rain and wind and made the earth shiver, so that Djoborolo was not able to write down these commandments. After that Djoborolo spoke in the name of Gusti: Gusti is merciful and infinite equal in the adjudgment, in your name have you created the heaven and earth with it's total contents. Immediately the storming, raining, wuthering stopped and the earth was in peace again. Then Somoro came to the earth and kneeled down before the feet of Djoborolo and said: I surrender myself to you, but I know that Gusti will create the Javanese people on tanah Djowo. I cannot match against your power, but I will terrorize the Javanese people when the Javanese people forgets your message of Gusti. Then Djoborolo answered: If that is your will, then I will make that known to Gusti. After that Djoborolo wrote the five commendments of Gusti down on stone on the mountain Gunung Klothok. These are the first commendments of Gusti:

(Djoborolo I) Gusti engkang welas asih, engkang kagungan panguwoso wonten ing djagat meniko. (Djoborolo II) Gusti engkang kagungan witjaksono, engkang ageng dumateng bongoso Djowo, engkang kagungan panyuwon. (Djoborolo III) Gusti, tjahyo engkang gumilang, engkang tansah maringi kuwasanipon dumateng kahuripan. (Djoborolo IV) Among Gusti engkang milai sedantenipon, mboten engkang miwiti, kedjawi Gusti piyambak. (Djoborolo V) Gusti engkang ndjagi keslametan dumateng tanah djawi, sarto isinipon, engkang katingal ugi engkang mboten katingal. (Djoborolo VI) Gusti engkang tansah mreksani dumateng sedoyo kedadosan sak alit alitipon engkang nyoto utawi mboten. (Djoborolo VII) Gusti engkang kagungan pangaksumo dumateng bongoso Djowo. (Djoborolo VIII) Gusti, saksi engkang wiwitan, engkang nyaksekaken dumateng sedoyo kedadosan wonten ing djagat meniko. (Djoborolo IX) Gusti enkang paring sikso dumateng bongoso Djowo engkang ngesupekaken dumateng wolong perkoronipon Gusti, engkang sampon temurun wonten ing siti pangelingan. (Djoborolo X) Gusti engkang kagungan panguwoso maringi, sarto mundut menopo engkang dados kekarepanipon dumateng bongoso Djowo. After that Djoborolo ascended up to return to Gusti and said to Gusti: Your commendments have been put to writing by me. Gusti said to Djoborolo: Your task is not fulfilled yet. I now give you the mission to bring the 7 commendments, wherein the secrets of Somoro are included. Then my 12 commendments are completed. And this is the end of Serat Pamungkas.

Content of Serat Kahuripan

After Djoborolo had written down the 12 commendments (Serat Pamungkas) of Gusti, Djoborolo received the mission of Gusti to write down the Serat Kahuripan, the 8 commendments of the Kedjawen. After that Gusti created the male and female Javanese, so that the Javanese can bear knowledge of the message that Djoborolo gave and the Serat Kahuripan wherein the 8 commendments of Gusti are included. In his message Serat Panoto Djoborolo wrote (XII:I) Gusti is merciful and infinite equal in the adjudgment. In your name have you created heaven and earth with it's total contents. And this is the revelation that Gusti has given to me in the beginning and as message is given to the Javanese people. Serat Panoto (Djoborolo XXIII:II): So that you, the Javanese people, have the knowledge of the message, which can be found in the earthly world, and pass this on to fellow-Javanese. Herewith the Javanese people can make their desires known to the almighty Gusti and thank him.

ABCDEGHIJKLMNOPRSTUW

HURUF NGAWI

ABCDEGHIJKLMNOPRSTUW

HURUF NGAWI GAIB

Djojobojo_Java_Alphabet

Ingsoen lan 4 Malaikat

Meditation basics
In general
Find a place in your house to meditate; where you feel good, can read out loud and concentrate. Meditate regularly, create time for yourself. Do not burn incense and drink no alcohol before meditating. Use a candle to concentrate on. Sit on the floor with legs crossed. Close your eyes firmly to experience spiritual life. For best results repeat the prayers below as noted between brackets. Meditations are selected prayers from Layang Djoyoboyo, the Javanese holy book, to help you clean your spiritual life and meet the guardian angels.

Meditations for help from the allmighty Gusti and the four angels
Meditation for help from Gusti, to open the way.

Jo Gusti. (10 minutes): Soho.

Meditation before going to sleep for protection during the night. Also to thank Gusti.

Gusti engkang welas asih. (33x) Soho.

Meditation for inner peace;

Gusti kang moho sutji, Gusti kang pareng pangaksumo, Gusti kang moho sentoso. (55x) Soho.

Meditations for every day

This page contains meditations to free the human soul and body from invisible life. This is spiritual protection against negative energy. Our four guardian angels, Djoborolo, Mokoholo, Hosoropolo and Hodjorolo, are there to help us. Guardian angels were created by Gusti to perform the crucial task of protecting the human soul. Meditations below take about 20 minutes.

Opening of the meditation session. Djopo panoto soworo pambikak.

(1) Ulon angakeni miwoh ngendikan djeng Gusti. Engkang andeg panguwoso anitisaken soworo sarto songoro. Ngagesang aneng buwono gumelar sakalir djeng sadoyo isinipon. (2) Amilane tanpo wonten sak widjinipon ngagesang tumitoh. Engkang saget alepas sangking astoning Gusti. (3) Apan meniko pangandikan Sinuwon Gusti. Engkang kabeto duk Notodoko. (4) Gusti engkang nganurong sadoyo ngagesang tumitoh aneng buwono gumelar. Rino klawan wengi. (5) Anenggih mongsoipon. Kawiseso prowoso Sinuwon. Tjahyo parmaning tumelung tulus. Engkang mboten kapareng tinegor. (6) Apan inggih among Sinuwon. Engkang andeg prowoso. Ngamaringi sakadare aneng sak mben srengat. (7) Engkang yeku kawiludjeng. Limpating watak ngagesang tiyas lelebet: Soho.

Gusti engkang apari klawan wohojo. (7 times ): Soho.

Eight commandments of Kedjawen

(1) Gusti engkang welas asih, lan miwoh wohojo. Engkang ngabulake menopo engkang dados panyuwon Ulon. (2) Gusti engkang welas asih, lan miwoh wohojo. Engkang pareng keslametan dumateng Ulon. Rino klawan wengi. (3) Gusti engkang welas asih, lan miwoh wohojo. Engkang pareng redjeki dumateng Ulon. Rino klawan wengi. (4) Gusti engkang welas asih, lan miwoh wohojo. Engkang tansah mreksani dumateng tumindhak Ulon. (5) Gusti engkang welas asih, lan miwoh wohojo. Engkang tansah nebehaken tumuwoh Ulon. Sangking beboyo. (6) Gusti engkang welas asih, lan miwoh wohojo. Engkang pareng kadegdayan dumateng tumuwoh Ulon. (7) Gusti engkang welas asih, lan miwoh wohojo. Moho kuwoso Ulon atoraken dumateng niro. (8) Gusti engkang welas asih, lan miwoh wohojo. Ugi Gusti engkang pareng pangerten dumateng tumuwoh Ulon: Soho.

Various meditations

Gusti kang ngabulake, Gusti kang moho wohojo. (33 times.): Soho.

Gusti kang kuwoso, Gusti kang moho kuwoso. (33 times.): Soho.

Gusti kang miwoh pangaksumo, Gusti kang moho muloyo. (33 times.): Soho.

Closing of the meditation session

Gusti engkang welas asih. (33 times.): Soho.

Meditations Advanced
Before going to sleep;

Gusti kang andeg palimarma. (33x): Soho.

Before eating;

Moho kuwoso Gusti engkang sedantenipon dumateng ulun. (1x): Soho.

For forgiveness, inner peace;

Gusti kang tenggil puroso, Gusti kang piwaneh pangaksumo, Gusti kang tenggil moporoso. (55x): Soho.

To clean your body spiritually, before having a shower; After this wash your body directed from top (head) to bottom, specially on the back, to remove spiritual life. Use for Sesadjen.

Salirep ulun adus kramas, mbuwak regete kemarang Ulun. Saking reridhuning dedemit, resik djumenengo aneng kemarang Ulun. Reget sumingkira saking kemarang Ulun, njunggo saking ngarere Gusti. (1x); Soho

To cure someone who is sick;

Wojo Dothogoboso, wojo Solomo. (100x); Soho.

Clean your house from spiritual life;

Wojo Gusti kang piwaneh sakabehe. (75x); Soho.

Call the angels to clean the soul;

Wojo Notodoko, Wojo Torogono, Wojo Gokonongodo, Wojo Gonodoko, Wojo Thopothodjo. (75x); Soho.

Gusti sends good news;

Bohomopo lobosono, Monokoholo Gosono, Wojo dodono. (7x, do not breathe); Soho.

Sesadjen Roses Ritual Thursday & Sunday-evenings (Part 1)

In general
This ritual confirms the relationship between the human soul (Ulon) and the four guardian angels and is meant as introduction to the spiritual world. What you need are two glasses of water, two roses (one white and one red), a piece of paper and a pen. This ritual can only be performed on thursday - and sunday evening between 18:00 and 00:00 hours.

Opening of the meditation session, Djopo adus kramas.

Meditation to clean the human body spiritually. After saying these words take a shower and wash the body from head down to feet.

Niat Ulon ados kramas, kanggo mbuwak regete awakku. Soko gudane Setan, resek mlebuho marang ragaku, reget lungoho soko guo garwaku. Slamet soko kersane Gusti. (1x): Soho.

Presenting the roses to the guardian angels.

Write your firstname on a piece of paper in the Javanese language bohoso Ngawi. Cut this piece out, and put the piece of paper so it connects the two glasses of water. White rose on the left, red rose on the right side. Say the following words.

Niat Ulon Sesadjen, kanggo ngaweruhi sedulorku. Seng momong awakku, kakang kawah adiku siari ari. Sedulor papat limo pantjer. Jo aku iki sirotak djalukhi toelong parigawemu tekoho ingdino iki. Soko kersane Gusti. (1x): Soho. Translation; Before I begin with Sesadjen, with the intention to acknowledge my four brothers who guard over me. Kakang kawah adiku siari-ari. Of my four brothers the fifth is the core, and that is me (Ulon). I ask your favour to appear before me today, in the name of Gusti. Gusti engkang welas asih. (258x): Soho.

Calling Gusti, the Four Angels to clean our soul Ulon.

Gusti engkang welas asih lan miwoh witjaksono. Sirno beboyo soko ragane Ulon sak lawase. (3x): Soho. Jo Gusti, jo Djoborolo, jo Mokoholo, jo Hosoropolo, jo Hodjorolo, jo Ulon. (55x): Soho.

Closing of the meditation session.

Gusti engkang welas asih. (33x) Soho.

Sesadjen Roses Ritual Thursday & Sunday-evenings (Part 2)

Djopo panoto soworo pambikak, opening of the meditation session.

(1) Ulon angakeni miwah ngendikan djeng Gusti. Engkang andeg panguwoso anitisaken soworo sarto songoro. Ngagesang aneng buwono gumelar sakalir djeng sadoyo isinipon. (2) Amilane tanpo wonten sak widjinipon ngagesang tumitoh. Engkang saget alepas sangking astoning Gusti. (3) Apan meniko pangandikan Sinuwon Gusti. Engkang kabeto duk Notodoko. (4) Gusti engkang nganurong sadoyo ngagesang tumitoh aneng buwono gumelar. Rino klawan wengi. (5) Anenggih mongsoipon. Kawiseso prowoso Sinuwon. Tjahyo parmaning tumelung tulus. Engkang mboten kapareng tinegor. (6) Apan inggih among Sinuwon. Engkang andeg prowoso. Ngamaringi sakadare aneng sak mben srengat. (7) Engkang yeku kawiludjeng. Limpating watak ngagesang tiyas lelebet. (1x): Soho. Gusti engkang apari klawan wohojo. (7x): Soho.

Djopo adus kramas, use before washing.

Hono engkang anitisaken siti pangelingan djowo sakalir djeng sadoyo isinipon engkang djumeneng Gusti. Sinungan Gusti. Engkang anitisaken soworo sarto songoro ngagesang, sangking djekti pepeteng ngahinggo arawoh pepadang. Gusti engkang mboten kawuryan udjutipon. Engkang anitisaken prowoso ngagesang parandene siti pangelingan djowo. Engkang kabeto duk Notodoko aneng mriku kedathoning. Gusti pambagi wohojo. Engkang andeg panguwoso. Mandapaken tjahyo engkang gumilang. Nganibengaken sakehing beboyo, sangking toyo karasoh Sinuwon, engkang moporoso. (1x): Soho.

After saying these words you take a shower and wash the body from head down to your feet, specially on your back.

Clean the house and livingspace spiritually.

Now your body is clean your spiritual strength is powerfull. This is the moment to clean your house spiritually. Take two glasses of water. Write the two phrases "Wojo Holomo" and "Al Jabaru" on a paper in the Javanese language once Alphabet bohoso Ngawi or Alphabet bohoso Ngawi Gaib or in latin characters the number of times as indicated. Cut out the paper with the phrases and put the paper with "Wojo Holomo" in a glass of water. Transmit your power into the water through your hands by surrounding the glass and say the words. After 40 times the Wojo Holomo-water is ready.

Wojo Holomo (40x): Soho.

Now put "Al Jabaru" in a glass of water and say.

Al Jabaru (75x): Soho.

Go around the house and sprinkle a few drops of water in each room and in the hallways.

Serat kedadosan kanggo ngaweruhi bab ananeng udjot. Presenting the roses to the angels.
This ritual confirms the relationship between Ulon and the four guardian angels. Take two more glasses of fresh water. Write your firstname on a piece of paper in the Javanese language bohoso Ngawi or bohoso Ngawi Gaib. Cut this out and put the paper so it connects between the two glasses of water; white rose on the left, red rose on the right.

( Djoborolo: 185-64 ) Gusti engkang welas asih. Engkang kagungan witjaksono wonten ing djagat meniko. ( Djoborolo: 186-65 ) Engkang kuwoso nyiptakaken udjot ulon wonten ing bumi sutji, ugi wonten ing bumi mulyo meniko. ( Djoborolo: 187-66 ) Among amergi witjaksono Pandjenengan engkang ageng. Engkang Pandjenengan titesaken wonten ing guo garwanipon bopo ibu ulon. Ngantos ulon rawoh, sungkem wonten ing ngarso Pandjenengan. ( Djoborolo: 188-67 ) Gusti engkang welas asih. Among Pandjenengan saksi ulon engkang wiwitan. Engkang kuwoso ngutos Djoborolo, Mokoholo, Hosoropolo, Hodjorolo, ndjagi gesang lan sedoh ulon. ( Djoborolo: 189-68 ) Among Pandjenengan Gusti. Engkang kuwoso mreksani dumateng udjot ulon, ugi dumateng asal usol ulon. Engkang Pandjenengan paringaken. (1x): Soho. Gusti engkang welas asih. (258x): Soho.

Calling the angels

Gusti engkang welas asih lan moho wohojo. Sirno beboyo soko ragane ulon sak lawase. (3x): Soho. Wojo Dothogoboso, wojo Djoborolo, wojo Mokoholo, wojo Hosoropolo, wojo Hodjorolo, wojo Thopojodjo. (75x): Soho.

Serat Pamungkas.

(1) Gusti engkang welas asih, engkang kagungan panguwoso wonten ing djagat meniko. (2) Gusti engkang kagungan wohojo, engkang ageng dumateng bongoso djowo, engkang agungan panyuwun. (3) Gusti, tjahyo engkang gumilang. Engkang tansah maringi kuwasanipon dumateng kahuripan. (4) Among Gusti engkang milai sedantenipon, mboten wonten engkang miwiti, kedjawi Gusti pyambak. (5) Gusti engkang ndjagi keslametan dumateng tanah djawi, sarto isinipon, engkang katingal ugi engkang mboten katingal. (6) Gusti engkang tansah mreksani dumateng sedoyo kedadosan sak alit alitipon engkang nyoto utawi mboten. (7) Gusti engkang kagungan pangaksumo dumateng ulon bongoso djowo. (8) Gusti, saksi engkang wiwitan, engkang nyaksekaken dumateng sedoyo kedadosan wonten ing djagat meniko. (9) Gusti engkang paring sikso dumateng bongoso djowo engkang ngesupekaken dumateng wolong perkoronipon Gusti, engkang sampon temurun wonten ing siti pangelingan. (10) Gusti engkang kagungan panguwoso maringi, sarto mundut menopo engkang dados kekarepanipon dumateng bongoso djowo. (1x): Soho. Ulon angakeni moho ngendikan djeng Gusti. Engkang andeg panguwoso. Anitisaken soworo sarto songoro ngagesang. Aneng buwono gumelar sakalir djeng sadoyo isinipon (3x): Soho.

Serat Kahuripan.

(1) Gusti engkang moho kuwoso. Among pandjenengan engkang moho kuwoso, nyiptakake kahuripan wonten ing djagat meniko, mboten wonten lintunipon. Ugi pandjenengan Gusti, engkang moho kuwoso ngutos Djoborolo, Mokoholo, Hosoropolo, Hodjorolo, engkang nulis serat kahuripan dumateng bongoso djowo. Gusti engkang moho kuwoso, engkang kuwoso ngabulaken dumateng sedoyo panyuwun. (2) Gusti engkang moho kuwoso. Ugi pandjenengan engkang kuwoso wonten ing djagat meniko. Kuwoso ngutos Djoborolo, Mokoholo, Hosoropolo, Hodjorolo ndjagi gesang lan sedohnipon bongoso djowo, ugi pandjenengan engkang pareng keslametan, kagem sak mbendintenipon. (3) Gusti engkang moho kuwoso, engkang kuwoso maringi sedantenipon dumateng gesang lan sedohnipon bongoso djowo, ugi dumateng pangelinganipon Hosoropolo. (4) Gusti engkang moho kuwoso. Engkang kuwoso mreksani tumindakipon bongoso djowo, engkang tansah kesupen dumateng Djoborolo, Mokoholo, Hosoropolo, Hodjorolo. (5) Gusti engkang moho kuwoso, engkang tansah nebehaken gesang lan sedohnipon bongoso djowo, sangkeng bebayan menopo kemawon, engkang katingal ugi engkang mboten katingal. (6) Gusti engkang moho kuwoso, engkang kuwoso maringi kadegdayan wonten ing lebetipon rogo, ugi dumateng sedulor papat, engkang djagi gesang lan sedohnipon djalmo manungso. (7) Moho kuwoso Gusti. Ulon aturaken dumateng Pandjenengan, engkang tansah maringi menopo engkang ulon suwun. Ugi dumateng Djoborolo, Mokoholo, Hosoropolo, Hodjorolo. Engkang Pandjenengan utos; ndjagi kahuripan wonten ing bumi mulyo meniko. (8) Gusti engkang welas asih, lan moho kuwoso wonten ing djagat meniko, engkang kuwoso nyiptakake langet lan bumi sarto isinipon. Among Pandjenengan Gusti, engkang moho kuwoso, maringi pangerten, sarto ukomnipon kahuripan, kagem mudji asmonipon Pandjenengan. Ugi dumateng asmonipon Djoborolo, Mokoholo, Hosoropolo, Hodjorolo engkang dados utusan Pandjenengan: (1x): Soho. Moho kuwoso Gusti engkang nyiptakake langet lan bumi sarto isinipon (7x): Soho.

Serat Panoto.

(Hodjorolo 116-95) Joho Hodjorolo, tanah djowo tanah peparinganku, ing ngendi asmoku uwis tak temuronake. Lan mreksanono marang siti pangelingan iki. Deneng mengkone panggenan iki bakal dadi panggenane dedemit/setan. Lan semono ugo kahuripane bongoso djowo bakal pindah kahuripan kanggo musuhi marang asmoku. Lan tali kasengsarane bongoso djowo, bakal tak tjekel kang rapet. Semono ugo isine siti pangelingan, kang uwis tak djandjekake marang bongoso djowo, bakal tak anyarake: Soho. (3x)

Opening the invisible life.

Gusti kang pareng tjahyo kahuripane ulon (7x): Soho. Gusti kang mbukak, redjekine tumuwoh ulon. Rino klawan wengi (75x): Soho.

Kemat pangaksumo meniko. Also if Ulon is not present for sesadjen.

(Kemat pangaksumo meniko, saget dipon maos amowoso pandjenengan mboten saget masang kembang. Utawi saget dipon gunakaken kagem menopo kemawon, kagem kabetahan pandjenengan ing sak mbendintenipon.)

Ulon angakeni miwoh ngendikan djeng Gusti, engkang awatak welas asih klawan wohojo. Engkang prowoso ing djagat meniko. Ulon anglebur kalepatan djeng dusto ulon engkang ageng, kalian Gusti. Sakalir sedulor papat engkang djumeneng angayomi tumuwoh klawan sedoh ulon, ing bumi mulyo. Kakang kawah adi siari ari, pusering sadoyo sadulor ulon. Engkang angayomi tumuwoh ulon, ing djagating Gusti, engkang nora kasumurupan udjuting. Engkang medal sesarengan sangking mergi biyong engkang alit. Sesarengan sempurno kalian udjot ulon engkang pantjer, sangking pangandikaning Gusti. Sirno beboyo engkang djumeneng ing tumuwoh ulon. Den sami wiludjeng waskitoning Gusti: (1x): Soho. Gusti engkang apari sanget miwah wohojo, Gusti engkang prowoso sanget aparing kamurahan (75x): Soho.

Closing the meditation session.

Gusti engkang welas asih. (33x) Soho.

Djin-Buster Healing amulet

To experience the power of the Javanese writing below a healing amulet. It originates from Layang Djoyoboyo and removes a djin (spirit) from a human body. Complaints are voices in the head, stomachache, depressions, chills etc.

Prayer to activate the spiritual cleaning proces;

Jo Dothogoboso, Wojo Momoto. (100x); Soho (Translation: Help Gusti, remove evil.)

The amulet must be in contact with the skin for eight following days for best results. Place the amulet on the spot where the ribs meet, this is the spot of our soul (Ulon) which we want to clean from negative forces. After eight days the djin is gone, but will return after 33 days. Therefor most practical solution is to wear the amulet attached to the inside of your t-shirts, using printer transferpaper.