In “The Logic of Rasa in Java” (1984), Paul Stange argued that in the Javanese worldview, rasa is viewed as a cognitive organ actively utilized in mystical-spiritual practices. Through in-depth ethnography, he concludes that rasa is the underlying pattern of Javanese thought. This can only be achieved if rasa has been activated through everyday mystical practices.
Rasa plays a crucial role in Javanese culture. It frequently colors various aspects of Javanese life, particularly in mysticism. According to Paul Stange, rasa is not simply a term applied to sensory experiences that lead to aesthetics, but rather a cognitive organ actively utilized in mystical-spiritual practices.
Using ethnography methods, Stange attempts to expose how Javanese subjects experienced rasa through meditation. In this regard, he conducted research on mystical movements in Java, generally known as “Kepercayaan” or “Kebatinan.” Some practitioners view themselves primarily as extensions of indigenous spiritual wisdom rather than as imported religions/belief.
Stange explored this issue through an organization so-called Sumarah. Through this approach, he sought to draw attention to the role of rasa as its applies to meditation practices and group interactions. In this organization, rasa was honed through meditative practices with deep understanding.
He began his studies by observing meditation activities within Sumarah. This method was practiced individually in group meetings under the guidance of a Pamong (meditation instructor). Each member typically takes a dedicated time to perform sujud (prostration). The consciousness gained from these prostrations consistently manifested in daily life.
Sumarah members are inconspicuous. They live their lives as ordinary people, without wearing uniforms or special symbols. Members are not bound by rigid organizational rules but remain obedient to state regulations. Their participation as believers is determined solely by their level of commitment and total surrender within their consciousness.
Membership meetings are held periodically, usually at the residence of the Pamong or the organization’s leader. There is no specific place for meditation practice, nor are there any buildings specifically designated for it. They do not choose sacred or holy places as well. Meetings are usually relaxed and informal, including in-depth discussions about meditation practices, culminating in a group meditation led by the Pamong.
Pamong are required to be competent in guiding group meditation and addressing members’ life issues. Their crucial task is to aligned the members’ mental and spiritual states. They have consistently emphasized the futility of understanding based on imitation, instead the importance of proving it through exploring inner consciousness.
Each Pamong has a different style and approach. Nevertheless, Sumarah’s teachings remain true to its principles. The function of guidance can only be clarified by a proper spiritual state.
Meditation begins by relaxing body’s tension and awakening stillness of the senses and mind. Naturally there is a shift in concentration, reducing thoughts of the external world and leading to a release of inner consciousness. In the sense of Sumarah, this means a state of complete openness and willingness.
Attention is not focused on sensory perception or thoughts, but rather on experiencing a state of rasa that leads to awakening of consciousness. The subject needs to make the transition from mind-centered to rasa-centered awareness. This is emphasized repeatedly throughout the meditation process.
Rasa is the key for individuals to enter the realm of meditation and the initial means of establishing contact. Through this path, the Pamong guide people towards meditation. In Bahasa, the term ‘rasa’ encompasses both physical (sensory) and emotional meanings. In Javanese, it means intuitive (messages). Rasa is either the substance and the essence of what is received or understood from the vibrations. Thus, rasa is a tool for capturing messages or intuition.
In Sumarah’s teachings, rasa is considered a tool or element of psychology, similar to the reason in a different context. It could be said that reason is an instrument for receiving and processing information through the five senses, while rasa is an instrument for grasping the truths of the inner realm (the realm beyond the five senses).
Although rasa is a tool of consciousness, it is still only recognized as a pathway to true inner consciousness. Once the subject experiences the cultivation of rasa, they become aware of the obstacles within themselves, thus enable subject to overcome them. According to Sumarah’s teachings, the inner determination to overcome these obstacles leads one to a state of self-openness.
Arymurthy, the leader of the Sumarah community, once used the metaphor of “reflection” to describe the cultivation of rasa. Before meditation, the subject’s inner state is like a foggy mirror. In contrast, through meditation, the subject’s inner state is like a clear mirror. Cultivating of rasa led the subject comprehend themselves clearly, as if looking into a clear mirror.
The mirror metaphor suggests that cultivating of rasa depends on the sincerity of each individual. Even with proper guidance, the factor that increases consciousness is the subject’s persistence in meditation. In this regard, Stange has argued that Sumarah is an example of Javanese kejawen which reveals that the function of meditation lies in the understanding of rasa.
Stange’s remarkable conclusion is uncanny: rasa is the foundation of the Javanese worldview. A state of happiness can only be achieved when rasa is activated through daily mystical practices. []