Javanism Methods of Fasting , Austerities 4

Other Austerities

Jejeg

No bending of the legs (i.e. no sitting) for 12 hours from dawn to dusk.

Lelana

Non-stop walking from midnight to 3 am. This is a time for introspection.

Kungkum

This is quite an interesting austerity. Many have found strange sensations occurring in their body as a result of this discipline. The method of Kungkum is thus: one has to submerge oneself naked in a sitting position up to the neck at the mouth of a river where two minor rivers meet. One has to face against the currents. The appropriate place and spot ought to be located before starting this austerity--the currents should not be too strong and the sand-bed flat. The environment should be quiet without other human beings lingering about. Commenced in the middle of the night, Kungkum is to be carried-out for the designated period by the magickal rite which may be 3 hours or more. Needless to say, this requires lots of practice. One must not fall asleep while doing the Kungkum as this would be perilous--one must not even move as this would defeat the purpose of the austerity. Before entering the river one has to perform a ritual cleansing. While in the actual act of submerging into the water the following mantra ought to be recited:

"Putih-putihing mripatku Sayidina Kilir, Ireng-irenging mripatku Sunan Kali Jaga, Telenging mripatku Kanjeng Nabi Muhammad."

The eyes should be shut, and the hand crossed over the chest. The body's lower orifices also ought to be closed (perhaps one with a plug made out of cork) and the breathing regulated accordingly.

The Kungkum discipline is often carried-out for a period of 7 consecutive nights. It is especially useful in accumulating magickal force.

Ngalong

In this austerity one meditates with the feet up in the air with the head pointing downwards. The feet may be supported by a wall or one may do any related yoga asana for this. More advanced methods requires one to hang oneself upside down on tree branches, like bats. One should not attempt to sway or move while hanging thus. Physically, the constant exercise of this discipline helps the practitioner to develop the ability to control the breath--to refrain from breathing for hours at a time. This austerity is accompanied by the Ngrowot fasting method.

Ngeluwang/Nglowong

Ngeluwang is considered to be a frightening austerity that really tests one's courage. Various magickal powers are said to be acquired through the constant practice of Ngleluwang such as clairvoyance and the ability to making another see illusions. In Ngeluwang one has to place oneself in a large hole dug for the purpose, preferably in a graveyard or in a quiet place, and to remain there for the designated period--normally 24 hours. The basic biological needs of the body such as nourishment may be catered to. While carrying out this austerity one may face many temptations and frightening visions. Before entering the hole, the mantra below ought to be recited:

"Niat ingsun nglowong, anutupi badan kang bolong, siro mara sira mati, kang ganggu marang jiwa ingsun, lebur kaya dene banyu krana Allah Ta'ala."

From the descriptions of the types of fasting and austerities above, it can be seen that they are not easy to accomplish. The people of our contemporary times lack the fortitude as compared with the older generations; thus many do not possess the powers that their ancestors displayed.

Nowadays, with the materialistic orientation and life-style, people expect instant powers without too much effort. Although certain powers may be acquired through a transference of power, these are not the especially unique ones as applied and exhibited by the famed heroes of old, and may be temporary in nature depending upon the process used and personal potency of the channeler of the power. Perhaps we will provide examples of magickal rituals of occult-power acquisition that makes use of these shamanic fasting in future articles.

Since Kejawen or Javanese mysticism, and traditional shamanism have been influenced greatly by Islam, it would be most appropriate to complete this article by providing the types of fasting (called "saum" or "siyam" in Arabic. Lit. "self-control") as enjoined by this religion.

Basically, Islam categorizes two forms of fasting: obligatory and non-obligatory. The obligatory fast is part of the five-pillars of Islam, which is the mandatory fasting period in the month of Ramadan. Below we list the types of fasts:

The Ramadan Fast

This is the fast carried-out for the whole month of Ramadan. Islam does not encourage complete fasts such as taught in shamanism, thus there is food intake but within the hours designated. The Ramadan fast commences at dawn and ends at dusk--roughly 12 hours. Food and drinks may be consumed at any hour other than the 12-hour daylight period.

The Fast of King David

This non-obligatory fast is said to have its origin with the Hebrew King. Muhammad The Prophet, blessed is his name, is supposed to have said that among the non-obligatory fasts, the fast of King David is the best. This is recorded in the Bukhari and Muslim hadith, or recorded sayings of the Prophet. The method of the fast is similar to the one done in the month of Ramadan except that it is done every other day--fast one day, rest the next.

The Three-day Fast

This fast is done every month of the Arabic/Islamic calender for three consecutive days. The method is as the Ramadan fast. The best dates to commence this is on the 13th, 14th and 15th. This fast is non-obligatory.

The Six-day Fast

This fast is done for six days, preferably consecutive days in the month (Syawal) following Ramadan. Like the obligatory fast, no nourishment is taken from dawn to dusk. This is a non-obligatory fast like the above.

The Arafah-day Fast

To those who are not going on the pilgrimage to the Ka'ba, the Arafah-day fast is suggested for cleansing and the gaining of merit. It is done on the 9th day of the month of Zulhijah. This non-obligatory fast is supposed to wipe one's sins created within a two-year period--the year before the fast and the year after.

The Eighth-day Fast

Another single-day fast is the one done in the month of Zulhijah, just a day prior to the Arafah-day fast.

The Tasu'a and Asura Fast

This fast takes place on the 9th and 10th day of the month of Muharam.

The Al-Baidh (Full Moon) Fast

It is recorded that the Prophet enjoyed fasting in this period and encouraged others to do so. This is a three-day fast during the full moon.

Javanism Methods of Fasting , Austerities 3

One thing more should be mentioned: traditionally, we are informed that inspirations, visions, and intuitive impressions of worth occurs from 1 am to dawn. It is said that during this period the impressions emanate from a divine source. At other nocturnal periods they issue forth from the subconscious mind or from spirit beings of the lower planes.

At the conclusion of any ritual fast or austerity it is a custom in Javanese occultism/shamanism to offer a thanks-giving consisting of yellow rice, glutinous-rice porridges, fruits, etc.The practitioner would invite friends and relatives to the feast.

Below are most of the methods of fasting and austerities as taught in Kejawen. We have intentionally left out the types of the left-handed path.:

Mutih

In this fast one may only eat white rice without anything else to go along with it. Not even salt or other condiments. Mutih is a tasteless meal. One may perhaps simply eat plain bread providing no salt has been added to the dough. In the mutih fast only plain mineral water is permissible to satisfy one's thirst. One may eat several times a day but with the stated conditions or once a day as perhaps designated in the magickal rite.

Ngeruh

In this fast one may only consume vegetarian meals. Meat is to be completely avoided. Fish, eggs, and animal products are not to be consumed in this fasting method. It is permissible to eat 3 times a day. This fast is actually the refraining from eating animal life-forms.

Ngebleng

This fast/austerity is a cessation of all normal activities. One may not eat, drink, get out of the house, or engage in sexual activities. Sleep should be minimized. One should preferably stay in one's room for the designated period--normally for 24 hours. During the twilight and night hours, the room should preferably be without physical illumination. The room itself should be dark. In this austerity it is permissible to visit the WC (located in other parts of the house), unlike the next difficult discipline.

Patigeni

Like the above, one may not eat, drink or engage in any sexual activities. In addition, one may not sleep, get out of the room, or have any physical illumination during night hours. One has to be in complete seclusion in a dark room. If one has the natural urge to discharge any waste in has to be done in the room--one with a bathroom attached to it would be a fitting place for this austerity. Depending on the requirements of the magickal rite, this austerity may run for a period of 24 hours, 3, 7 days, or more.

Ngelowong

This is a lighter form of the above two austerities. One may not eat or drink for the designated period. Three hours is the maximum sleep allowed. One may wander outside of the house.

Ngrowot

This is a complete fast from dawn to dusk. When one breaks the fast in the evening, one may only consume fruits--nothing else! This is a fruitarian discipline. It is permissible for one to eat as much as desired so long as they are of the same kind--bananas, for instance. The other harsh disciplines of the above such as seclusion, no sleep, do not apply in this austerity.

Nganyep

This is a fast from consuming anything that would cause a sensation in the tongue. In other words, the things that one eats or drinks should be tasteless. It is similar to mutih except that one has a more variety of foods to choose from: for instance, the tasteless diet biscuits . . .

Ngidang

Only edible leaves are eaten and plain water drunk in this austerity. Other foods and fluids are not allowed to be consumed.

Ngepel

Ngepel means "fist-full." In this fast, one eats a single meal a day and only a hand-full of rice is allowed or unless indicated by the requirements of the magickal ritual; two or three fist-full may be permitted. A very difficult fast as three days may be required to complete it.

Ngasrep

Only cold, tasteless foods and drinks are eaten and drunk in this fast--three times a day, if you will.

Monday-Thursday Fast

This fast is normally done at the conclusion of the other types of fasts. On Mondays and Thursdays one would refrain from eating and drinking from dawn to dusk. It is uncertain if this fast originates with Islam, as this religion also teaches it.

Wungon

This is a complete fast--the abstinence of food and drinks--for a period of 24 hours. One should also not sleep for that 24 hour period.

Javanism Methods of Fasting , Austerities 2

As a spiritual discipline, fasting teaches one to refrain from greed in all of its hideous forms. It is a practical reminder of the injunction of the Master Jesus: "to be in this world, but not of it." Fasting, when accompanied with contemplation and spiritual reflection, causes beneficial changes in one's psyche. By fasting from the things of this world one would find oneself being nourished by the Divine Spirit, as Nature hates a vacuum. One would become a "god-eater" where physical nourishment becomes superfluous. This is, of course, quite an advance stage.

Generally speaking, during the period of fasting/austerities one should refrain from generating negative thoughts, feelings, and actions and should be busily engaged in spiritual works. It is a time of introspection and the reaching out (in) for the divinity within us. One's thoughts ought to be kept at a lofty level. If the fasting is related to a magickal ritual, the meditation or mantras of the work ought to be conducted or recited during the fast. The intention of the abstention of food and drink must be affirmed and impressed upon the subconscious mind ere the commencement of the ritual itself.

In Javanese mysticism, fasting is normally carried out during certain months of the Javanese calender, such as the month of Sura, as these months are considered conducive to spiritual activities. Fasting periods are between 1--40-days. Auspicious days to commence one's fasting from the Kejawenese point of view are Kliwon-Tuesday, Legi-Wednesday, and Pahing-Thursday. Fasts/austerities ought to be preceded by a holy wash/ritual cleansing, as this puts one into the proper frame of mind--aside from its other metaphysical benefits.

During fasting and the conducting of the austerities, one would indubitably encounter varied forms of temptations, visions, and physical discomfort that would thwart one's efforts. This is partially the result of the body elemental's protest against the discipline imposed. Because of its puerile and irrational nature, it will not accept anything that would upset its routine work.

Fasting and austerities brings out the worst in us onto the surface--and this is indeed a blessing as we would be made aware of all the neurosis, psychosis, and complexes lurking within the psyche that requires our attention in the art of transmutation. These dark elements are often projected onto the consciousness in the forms of hallucinations and illusions. This is one of the alchemical stages symbolically described by the mages of old. When these forms arise one should understand what they represent or interpret their symbolical nature. Knowing what they are is the first step of getting rid of them, of which would consequently make it easier for the empowerment of one's psyche and the raising of one's magickal power-level. It should be noted that even though such blocks are removed, one still has the source of the problem lying deep within in our spiritual forgetfulness and divine ignorance. They are like tentacles belonging to an unseen creature which if not killed, new limbs would form. However, we are digressing; this topic goes beyond the scope of this present article.

Javanism Methods of Fasting , Austerities

Fasting and asceticism are essential practices in Javanese Kejawen and shamanism--especially Indonesian shamanism. Most of the unusual and unique powers acquired in Indonesian occultism are dependent upon the mastery of these disciplines with their many forms and variations. Another important factor that must not be overlooked in the acquisition of these occult powers is the knowledge of the correct timing such as the proper month and day which magickal rites and disciplines are to be commenced, and this is intrinsically linked with the Javanese calender; this however, will not be dealt with in this article for it is beyond its scope. We will mainly focus on the many variations of fasting and the austerities carried-out in Javanese mysticism/occultism.

Fasting as a religio-spiritual practice is known the world over by modern and ancient cultures. Initially, fasting was the result of the inaccessibility of food and proper nourishment in the face of lack and poverty. It was later adopted by the religious/shamanic community for magickal and devotional purposes as it was found to provide certain interesting results psychologically, biologically, and metaphysically. The ancient grimoires, both eastern and western, are filled with rituals that require fasting as a preparation for the work.

Modern researches on fasting reveals that the practice results in health and in a regeneration of the physical body when done rationally and not carried into extremes. Fasting maintains one's health as it provides the needed rest to the digestive organs.

From the magickal perspective, fasting has an occult effect on both mind and body. Shamanic fasting changes the polarity of the physical body and also raises its vibrations, making it sensitive to the magickal frequencies imperceptible to the five senses. It especially sensitizes the autonomic nervous system making it a fine receptor for receiving psychic impressions that are overlooked by the nerves of the central nervous system.

Psychologically, fasting induces a certain borderline state making the mind susceptible to data fed into it in the form of affirmations, mantras, and prayers, and thus strengthening subconscious response to the information given. Fasting likewise orients the mind to the spirit within making it conducive for inner attunements and communications to take place with the Cosmic Mind and the various intelligences composing It. The increased vibrations of the body, cleansed of all toxic matter through fasting makes it possible for the attraction of certain types of spirit beings that normally would not come into close proximity to us because of the noxious affluvia that we emanate. Indonesian shamanism urges one to fast on one's natal day (according to the Javanese calender) to accumulate extra power and to strengthen the relationship with one's guardian angel and what they call the "four spirit brothers."

There is no denying that fasting aids the etheric body to accumulate cosmic power, especially when done in conjunction with the appropriate metaphysical exercises. Without physical nourishment, the body is forced to acquire the energy it needs through some other channels. When adopted as a regular practice, fasting unfolds psychic sensitivity.

Bibliography

Arismoenandar K.,R.(1986): Joglo, Rumah tradisional Jawa; Dahara Prize; Semarang
Geertz, Clifford (1960); The Religion of Java; The Univ.of Chicago Press; Chicago
Hadiwidjojo, Riswanto; Prijotomo, Josef (1993): Identifikasi Konstruksi Bangunan Tradisional Jawa; Pusat Penelitian ITS; unpublished report
Magnis-Suseno, Franz (1984): Etika Jawa; Gramedia; Jakarta
Prijotomo, Josef (1995): Petungan: Sistim Ukuran Arsitektur Jawa, Gajah Mada University Press; Yogyakarta
Prijotomo, Josef (1994): "Javanese Architecture in the Primbon: issues in Design Considerations", paper presented in International Seminar on Indigenous Knowledge; Bandung
Prijotomo, Josef (1989): "Text Reading and Personal Expression"; in: Traditional Dwellings and Settlements Working Paper - vol III; Univ. of California ; Berkeley; p. 59-72
Tjahjono, Gunawan (1989): "Center and Duality in Javanese Dwelling"; in: Dwellings, Settlement and Tradition;
Jean-Paul Bourdier and Nezar Alsayyad (eds); Univ.Press of America; Lanham; p.213-236.

Acknowledgement

This paper will not be in its present form should the Department of Architecture, Surabaya Institute of Technology (ITS), the place where the author works, does not give him permission to participate in this Architecture &;Development Course. Lund Center for Habitat Studies has also generously provide grant and opportunity to the author to participate in the course. The author must extend his thanks for these institution.The author would like to thanks Camilla Hansen, Bhubaneswari Parajuli, Jaqueline Mohrstedt Badin, Carlos Baldivierzo, Carlis Brako, Pedro Vazquez Rodriguez, for their comments and sugggestions upon the communicability of my writing. Special thanks by the author is sent to Ms.Huba Nguluma who, despite my weakness in communicating ideas through writing, has kindly gave her criticism, comments, and suggestions upon this paper. The author must also extend his thanks to Ms.Annete Wong Jere for her help in word-processing and layout. And finally, I am deeply indebted to Ms. Graciella Landaeta for her tutorial and launched her valuable opinion on the perfection of this paper.


(Original source: Report on study by Josef Prijotomo (1983):`Pedoman Perancangan dalam Arsitektur Tradisional Jawa dengan Kasus Primbon Jawa'; p.38-39)

Concluding Remarks

The Javanese saw that building a home is both general and specific in its nature. The generality is represented by those set of petungan-s that falls within the decisive petungan. Its nature is general because it mainly deal with function of building and many other directions in composing unit of buildings to form a cluster of building that called Javanese house. The specificity is represented by those set of petungan-s that fall within the justificatory petungan. It is specific because it mainly deals with personality of the owner as a person, member of the family, and member of his/her neighborhood and community.

Building a home is also unique for the Javanese because it calls for manipulations of the owner's personality, and it is quite understandable to see a building is moved away from its former place because the owner is also move to another place. The detailed topics or petungan presented in Primbon may give rise to many questions such as: is the Petungan can be considered as a building code for the Javanese; is the strategy that reflects the idea of `building with people', and actors that clearly demonstrate the operation of community participation, is out of date under this modernity? Many more can be listed, but in short, the message is clear: the Petungan promises a home for the Javanese.

Personalities as expressed in the Primbon book may have undergone changes today; the method in designing may become out of date; but the message that the Primbon tries to convey still remain: we should use our mind and heart, and our intellect and feeling in design. Indeed, this effort to have a complete understanding of a Javanese home requires more thorough study, and this paper is just a beginning.

It is expected that this paper may encourage more researches and studies upon other traditional architecture in Indonesia as well. It is not an impossibility that universities and other academic institutions take the lead in such a work. As it is mentioned in the beginning, many villages in Java and Indonesia retains their culture and tradition. Programs in developing those villages must eventually facing a need for change. Should a tension between development and tradition occur, however, it should not be wise to discard those culture and tradition just because we do not understand or because they are different from ours.

This paper tries to propose an alternative to approach that culture and tradition, and hopefully, may eventually release that tension.

Petungan and the Actors in Building a Home

Strategy in designing a home has clearly shown that the owner of a house plays the most important role in building a home. In playing his/her role, the owner will use Primbon book to assist or to refer any justification and desicion. In case of doubt, still feels insecure, or finding difficulties in operating the Primbon book, he/she may appoint someone who has expertise and knowledge in Primbon book. Javanese usually call him/her `dukun' (traditional healer) or `wong tuwa' (man of knowledge; lit. the elderly).

Practically every village has at least one wong tuwa, who mostly get his expertise and knowledge by inheritance or learning by himself. This wong tuwa is respected by the villagers but not necessarily has a specific hierarchy within his community. This wong tuwa will be the consultant in designing, constructing and moving away a building in particular action only. He will play his biggest role in practicing the justificatory petungan, not the decisive petungan. This wong tuwa is also responsible for any ritual feast perform within the building process as the leader of the feast.

The ritual feast which is occasionally held during the building process also has its particular significance, mainly in dealing with the neighbor and community where the coming house and household will become the member. If, upon invitation from the owner, one or several member of the neighbor or community does not attend, it becomes an indication of several possibilities. This neighbor may feel unpleased by the presence of the new household (thus, a sign of rejection); or does not feel satisfy by the way the building is constructed or the appearance; or this neighbor thinks that this coming building has done `something wrong' against the tradition or convention that this village has in her disposal. Whatever possibilities are, the neighbor and community, undoubtedly, plays a certain role, as `public controller' and as guardian of tradition and convention. On the other hand, if the neighbor or comunity attend this ritual feast, it certainly signify that this new member of the neighborhood and community is welcome, and does not do anything wrong against tradition and convention of the village. Moreover, many cases shows that this attendance also indicates that this neighbor will voluntarily please to help the household in erecting the structure or moving the house away to its new place.

One other actor that plays important role is the master carpenter (or master mason, in case the building is of masonry) as well as the builder of the house. His role not only to translate Petungan into a building, but also as the consultant of the owner in the performance or form of the building. Of course, he must be able to translate findings from justificatory petungan and those of the decisive ones. He is also responsible for coordination of labor in making a building, upgrading, and moving a building away. Since this master carpenter usually has his own team of labor, it is not such a difficulty in performing his duty. One interesting thing about member of this team is that his membership is also a form of schooling, so that in the future he will also become a master carpenter.

Example of the Petungan operation

(Source: R.Tanaja (compiler)(1976): Primbon Djawa Pandita Sabda nata; T.B.Peladjar; Solo; p.9-13, 20-23)

Petungan and the Design of a Home

Many writings about Javanese building and architecture say that there are five types of building: Tajug, Joglo, Limasan, Kampung, and Panggang-pe type. This classification is based upon the performance of roof. If building functions are mentioned, writings on Javanese building and architecture only limit themselves to Pandapa (or Pendapa), reception hall; Omah mburi (or Dalem), living quarter; Gandok, pavilion; Dapur, kitchen; and Regol, main gate.

Does Primbon tells the same thing? Examinations upon Primbon book shows that no single Primbon mention about that building type. What we have from this Primbon book is the building functions. From Primbon Djawa Pandita Sabda Nata (1976; p.13-14), for example, we find that one complete Javanese house is as follows. For the house faces south, its living quarter (Omah mburi, Dalem) is sited in the center of the plot, and facing south; one or two gates (Regol) is situated on the south part of the complex; to the south of this living quarter is the reception hall (Pandapa, Pendapa); music chamber (Pagongan) located to the west of Pandapa; the pavilion (Gandok) lies to the east of Omah mburi; the kitchen is to the north of Omah mburi; animal quarter (Kandang) is to southeast of Gandok; horse stable (Gedogan) to the south of Kandang; a family mosque is located to the southwest corner of the complex/house; and a meditation chamber is to the northwest corner of complex. There should also amply open space on the front, side and rear part of complex. A mirror arrangement is taken place if the house faces north.

From this description we see that a Javanese house is made up of a cluster of building units with the living quarter as its center. From another Petungan we also find that this Javanese house also has a well (sometimes two) which located north of Dalem but south of Pawon. Probably some symbolic significance is given to this source water for at least three Petungan-s are presented in the Primbon book.

Furthermore, the existence of Javanese house as a cluster arrangement of buildings will only reinforce our understanding of the strategy in design. The strategy enables us to build the house in several stages; also allows us to use wood as basic building material, and therefore its structural column from wood different category of petungan for different function of building. The use of wood as basic building material, and its change of structural column from wood to brick pilaster also common in the 20th century village houses, without any need of modifying the Petungan.

However, this change has made an impact toward the Petungan. When the building uses wood as its material, the building can be pulled up from its position and moved to another place. That is why the Primbon provide petungan-s to find the best momentum to move the building out. Modification of material into brick will directly make petungan on moving the building becomes useless or void. Dimensions of building and distances between units are sufficiently provided by the Petungan. It is now the task of the builder to make justification and decision; arrange and assemble them in an optimized suitability,fitness and properness.

Nevertheless, we must keep in mind that Petungan does not prescribe the appearance of building; it only give a set of dimensioning and arrangement of components.Arrangements and assemblages of Petungan, therefore, will guide the designer to arrive at, among other things, architectural composition of building units (mass composition), spatiality of spaces between buildings, volume and proportion of building.

What will become of this Javanese house if affordability to get such one complete house is the problem? Field observation presents us with this following picture. The living quarter as the center of the cluster may also stands as single building in a plot. This is not uncommon among the Javanese, particularly among those who cannot afford to build the whole arrangement. In this case the living quarter (Omah mburi or Dalem or Omah) is considered as a complete house. Functions such as kitchen (Pawon) and reception hall (Pandapa) may appear as just an extension or just an additional attachment to the house. Still, the provision of a well is demanded by the Petungan, and located properly.

Petungan and the Strategy in Building a Home

"What do I want from this life; what kind of life do I want; how is my family looks like; what kind of man am I; what are the characteristics and personality of mine?" These questions are only little part of the many 'picture' of the life of the Javanese as a person, not just as a biological being.

If we look carefully upon all characters attached in the justificatory petungan, we will see that they are directly related to ethics, behavior, and characterization of man as a person; they are presented in both of those with positive/good/favorable elements, and those of negative/bad/unfavorable elements. Moreover, relationship with neighbor and with nature are also included in many details of operation (e.g., measurement: 1-pecak has character of favorable, happy, prosperous if used as the measurement of structural beam of building; date/time, Islamic calendar: month Muharram has character of calamity if being used for mounting/erecting the building.).

These elements, which are called 'character' by the petungan, is attached in every single measure, date/time.

Therefore, practically every answer upon the above question is accomodated by petungan.To meet the most favorable, proper, suitable answer, a Javanese is seemingly demanded to make a self-reflection. The effect and impact of this reflection is clear. Every single measurement or selected date/time is an elemental reflection of the Javanese as a person. It seems that elements of personality of a Javanese (both as individual and as member of society) is set by Javanese architecture as a strategy in providing measurement and scheduling (i.e., date/time). In the operation of petungan this personality also constitute the basis of justification.

What do we have in mind if all measurement are arranged and assembled into a building, and all date/time is arranged into a sequence of events/actions? On the one hand we will have a complex of Javanese house that have good proportion, ample volume, and proper siting of each unit in relation to the other. We will come back to this later because we will continue with the personality. On the other hand, this assemblage will also portray reflection or expression of the whole personality of the owner (see also Box 1).

The Javanese knows that this assemblage must be in such a way that every single elements of personality will match, fit, in proper relationship and in harmony with the other. Considering the Javanese house is a building of wood whose members must be assembled to become a whole, it also seems strategic to orchestrate this arrangement and assemblage through the utilization of personality. In short, one of the strategy in building a Javanese home is questioning the owner of his/her existence as an individual and social person. Every Javanese who is willing to have a home is asked to manipulate his personality as a person, a member of the family, and a member of the neighborhood as well as member of community. He/she must find for himself/herself the most suitable, proper, match, or fit with what elements and factors are surrounding him/her. Every single petungan and the assemblage of petungan-s must be taken care with that idea in mind.

Example on the assemblage of Petungan operation

1. Justifying the village to be inhabitated

1. Sri; favorable, released from hunger, but not wealthy
2. Lungguh; will shortly find occupation
3. Gedong; favorable, will soon get wealthy
4. Begja; favorable, interests and intentions accomplished
5. Lara; unfavorable, not suggested
6. Wirang; unfavorable, not suggested
7. Pati; unfavorable, not suggested

2. Characteristic of Site to be inhabited (altogether about 12 characteristics; only three is quoted)

1. site sloping down eastward; the character is free from sicknesses, but find crisis in marriage life
2. site surrounded by hills/mountains, name Kawula Kambing Bala; character is wealthy and well-loved by relatives
3. site has hill/mountain on west and water on east, name Angelak; character is one of its inhabitant will oftenly run amok.

3. Location of Gate (Regol) (different characters on four sides, only one side is quoted) In south side, divide the wall into nine parts, starts from southeast and end at southwest. Each part has character (part 1 at southeast, part 9 at southwest)

1. the gate gives well-behaved child(ren)
2. the gate gives the inhabitant no debt
3. the gate gives grief
4. the gate gives excellence
5. the gate gives death quite oftenly
6. the gate gives good character of mind
7. the gate gives wealth
8. the gate gives disgrace from officials/nobility
9. the gate gives many house-helpers

4. Measuring the length of (main) structural beam

1. Manusa; favorable, happy and prosperous
2. Lara; bad
3. Njaluk-tamba; bad
4. Tinambanan; neutral, neither good nor bad

5. Measuring height of (main) structural column

1. Saka; firm
2. Som; peaceful
3. Mahe; bad
4. Baya; bad
5. Pati; bad

6. Counting numbers of wooden rafters

1. character is lots of apprehensiveness
2. character is find many happiness
3. character is aftenly get sickness

7. Month (Islamic month) to erect the construction (especially the living quarter) (only six out of twelve is quoted)

1. month Muharram; calamity
2. month Shafar; gain loyalty from many people
3. month Rabiulawal; suffer from death oftenly
4. Rabiulakhir; happy and prosperous
5. Jumadilawal; adored by many, granted mercies from elders
6. Jumadilakhir; gets sicknesses for a long time.

Assuming that the italics are selected, the above assemblage will result in a personality of a family as follows; will shortly find occupation, wealthy and well-loved by relatives, excellence and good character of mind; favorable, happy and prosperous; peaceful; lots of apprehensiveness; adored by many, granted mercies from elders Box 1.

Identification of Petungan

It should be mentioned again that Petungan are topics in the Primbon book. Topics on building and architecture are practically sufficient to be operated in designing, scheduling and constructing a Javanese building. In its largest scale, we find selection of villages to be inhabited, or month to upgrade a house; and in its smallest scale we may find the place of well, date to begin erecting a building, or dimension of column. Petungan also sees the importance of time as factor in any building affairs.

It is also interesting to see how the Javanese provides separate Petungan for erecting, upgrading and moving a building to another place. All of those topics can be seen in Table 1. We may see that these topics are organised in such a sequential progress in building, but that is not what really occur in Primbon book. In Primbon book those topics are placed scatterred within the book. Therefore, to arrange them is but one strategy in using the book properly (I will elaborate this strategy in the chapter on Strategy). Also included in that table is categories of every Petungan, namely: decisive petungan and justificatory petungan.

Decisive Petungan are those petungan-s which in their operation do not give the operator any choice, alternative or selection. Operating this petungan means that the operator will only follow and obey what the petungan tell him/her. See petungan 1 for example.

Petungan 1

The height of column:

To measure the length of a column, disregard the joineries on both ends, use your own asta, that is from tip of middle finger to elbow, on a four-four counting (1) Suku, (2) Waktu, (3) Gajah, (4) Buta. If the counting falls on:

• Suku, for the Kitchen
  
• Waktu, for the Rice-storage or Mosque
  
• Gajah, for the Living-quarter or Reception-hall
  
• Buta, for the Courthouse or Prison.

To find the height of column for kitchen, for example, this Petungan orders us to make certain multiplication of 4-asta, and followed by additional measure of 1-asta. If we put additional measure of 3-asta, for instance, the height of the column must be for the Living-quarter or reception-hall. We may not use it for the kitchen. If we talk about function of building, this category of petungan had set certain measurement for every function of building, as shown by petungan 5, 6 and 9 to 18. We may, therefore, say that this particular category of petungan presents us with topic we talk about function of building, this category of petungan had set certain that does not give us any alternative. For every intended usage (length of column, condition of there is only one possibility.

Justificatory petungan are those which operation demanded justification of the operator before making his/her selection or decision. Operating this petungan means that the operator must have beforehand a set of basis for his/her justification.. This category of petungan is easily distinguishable from decisive petungan through the presence of 'character' in it. Petungan 2 is an example of petungan that falls within this category.
Petungan 2

Also the length of column

This is to measure the length of column, disregard the joineries, using your own pecak [which is from the tip of middle finger to the end of palm] following the counting below. If the counting falls on

• Saka, the character is firm
  
• Som, the character is peace of mind
  
• Mahe, the character is bad
  
• Baya, the character is bad
  
• Pati, the character is bad

This example is also pointed to provide the height of the column. What make this petungan different from the previous one is that in this petungan the operator does not directed toward particular building function; s/he may use this petungan for all building function.Two steps operation is also required for this petungan and are exactly the same as in petungan 1(but the unit of measurement is not asta, but pecak). If from the first step the operator has 4 x 3 = 12-pecak on his hand, an additional of 1-pecak may resulted in 13-pecak height of column. A column of 13-pecak will give the inhabitant or owner a character of firm in his mind and sense, because the additional amount of 1-pecak carries that character. The operator may use this 13-pecak for any building function, be it for the living quarter or the reception hall. Although in this petungan there are three bad characters for certain additional height, but that does not mean that the operator are not allowed to use.It fully depends upon the basis of justification in the operator's disposal that certain measure-ment is added. What is the basis of justification that the operator has? Principally, the intention (physical as well as non-physical) and ideals of the owner of building is the basis. We will elaborate this basis in the next chapter. Meanwhile, if we examine carefully characters that are attached in every petungan, we will agree with this answer. Petungan-s that falls within this category are practically easy to detect, they are petungan-s that have character attached in.Petungan-s that related to the measurement of building (petungan 9 to 18) and time of various calendrical systems (petungan 19 to 29) are member of this category.

Special attention should be given to petungan 9 to 18 because they are categorized both as decisive and justificatory petungan. Therefore, they must not be viewed as third category. What really happens is that in each operation that deals with the measuring of building Primbon book give the operator two kinds of petungan, one which fall within the decisive category and the other falls within the justificatory category. Therefore, in measuring the dimension of building, the operator is confronted with three possible operations: only operates the decisive petungan; only operates the justificatory petungan; or operating both of them. For the lattest alternative, the operator may use each one petungan as a cross-check against the other. Again, we are entering the area of justification, in this case is in operating the petungan.

Table 1

Petungan on Building and Architecture in Primbon

Decisive Petungan:

1 Examining the village to be moved in
2 Characteristic of site
3 Length and breadth of the site
4 Placement of regol (regol = main gate)
5 Function of buildings in a Javanese house (A traditional Javanese house is a cluster of building, each with its own function)
6 Sequence of erecting various bldg. function 7 Placement of well within the cluster
8 Distance of well from Omah mburi (Omah mburi = living quarter)

Decisive &;Justificatory Petungan:

9 Length (or height) of saka (saka = column)
10 Length of blandar (blandar = beam )
11 Total number of (wooden) usuk (usuk = rafter)
12 Length and width of various building function 13 Total number of bamboo usuk
14 Distance between Omah mburi and Kandhang (kandhang = animal quarter) 15 Length of column and beam of kandang
16 Direction of building subject to date of birth 17 Distance among building functions
18 Distance of one umpak to another (umpak = pedestal; can be considered as bays of column)

Justificatory Petungan:

19 Selection of day to erect the regol
20 Selection of month to erect a building 21 Selection of month to inhabit a house 22 Selection of day to dig a well
23 Date to erect any building function (both international date and Javanese) 24 Pranatamangsa - date to upgrade building (Pranatamangsa is one of Javanese calendrical system)
25 Arabic/Javanese date to move out
26 Pranatamangsa-date to move out
27 Neptu Petungan to erect building (Neptu is numreical value given to date of birth)
28 Pancasuda Petungan to erect a building (Pancasuda is one of Javanese calendrical system)
29 Date to erect or upgrade building

Sources of Primbon:

• Primbon Jawa, Pandita Sabda Nata (1976)
  
• Primbon Jawa, Sabda Guru (n.d)
  
• Primbon Jawa, Bekti Jamal (n.d)
  
• Primbon Betaljemur Adammakna (1982)
  
• Boekoe Pasatohan (1919)
  
• Primbon Sabda Pandhita (n.d)

Traditional Architecture and Modern Architecture

The advent of Modern architecture has, in many cases, brought conflict with traditional architecture (or indigeous, vernacular architecture). This conflict is solved by the modern mostly by rejecting the traditional due to its non-rational-ity or incapability to be fitted in the modern one.

Cases shows that this rejection by the modernist is mostly because the modern tries to understand the tradi-tional within their own framework, or because they do not have proper access to the understanding of this traditional architecture. Beginning in the late fifties of this century, studies had been undertook to find proper solutions in this conflict and rejection. Architectural streams like Regionalism and Post-modern-ism (in Charles Jencks's term) can be viewed as alternative to place the modern and the traditional in a concerted way.

Having these streams in mind, it must now be proper to raise the question upon the directions of actions taken within housing of the low-income people. Should this actions only concentrate itself to the physical and formal aspect of architecture, does Regionalism or Post-modernism contributes something to it? The ongoing researches by the Labora-tory of Human-settlements of the Surabaya Institute of Technology tries to answer those questions.

Its researches aimed at finding that the modern and the traditional incorporates one into another is taken through several stages. One of it is study and understanding of the traditional; and in this particular paper the author would try to present the traditional architecture of Java. Study on the Primbon book is just one study among many aspects of Javanese architecture.

Primbon And Petungan

Primbon is a book which is popular among the Javanese. From this book they can find various topics for various affairs and actions concerning their lives. There are elements of fortune telling included in this book, remedies to cure illness, proper times to conduct action, character of person born on particular date, and not least, issues concerning building affairs. Primbon that take its content as what the twentieth century book is, insofar, just appeared in the late eighteenth century.

In the end of the nineteenth and first decade of twentieth century, there were many re-writing of this Primbon done in hand-writing using Javanese alphabets, as can be seen, among others, in the collection of Sonobudoyo Museum, in Yogyakarta. Although those re-writing projects were mainly under the order of the court circle, it still difficult to define that this Primbon was originated from the Palace authorities. The first Primbon access-ible to public in printed form and written in latin alphabets and character, probably is the Boekoe Pasatohan, published by Tan Koen Swie in 1919.

Today, more than one dozen variations of Primbon are available in the book-stores, but only few of them contains topics on building and architecture. Every single topic contained in this Primbon is known as Petungan. But that is just one meaning, because anthropologist Clifford Geertz, in his book Religion of Java (1960) understands it as 'numerological divination.' And still, many Javanese people also call the Primbon book as Petungan book.

To avoid confusion in the meaning of Petungan and Primbon, in this paper Petungan is defined as any topic in the Primbon book that deals with action or affair in the Javanese daily life. The Primbon book is, therefore, a book that contains Petungan-s.

Background Setting of Indonesia and Java

Lies in the equator, consisting of only one third land (islands) and two third part of the whole country is sea, Indonesia is a humid-tropical country. One of its around 13.000 islands, big and small, Java island is not the biggest but is the most densely populated. Almost 100 million of 190 million people live in Java. Since Indonesia is still based its living upon agriculture, it is not surprising to see that almost 80 percent of its population lives in villages.

Realising that many of the villages are still beyond expected development, in 1994 fiscal years the Central Government issued a National Policy to subsidised the development of those less-developed villages to overcome their backwardness. In the provincial level this policy is made more specific by East Java province by launching a programme 'one village one production'. This program, expectedly, not only help to develop the village, but also to reduce the rate of urbanisation. Meanwhile, villages in Indonesia is characterised, among many things, by their strong ties to their culture and tradition.

Within Java itself, where the capital of Jakarta lies, there are at least three major ethnic groups, the Javanese, Sundanese and the Madurese. The Javanese comprises around one third part of Java and are located in the central part. They have centuries of tradition and culture. Architectural remains of the eighth century (which is a Buddhist monument, Borobudur) is just one evidence of this long tradition and culture (archaeologists had even proof that Java had been occupied from the prehistory period, evidenced from remains of terraced platform of ritual places).

Contacts with Hindu, Islam, and Christianity, as well with other ethnic groups of Indonesia, with other foreigners like Chinese, Arabic, and European had only enrich that Javanese treasure. Of course, within the Javanese themselves we may find variations on architecture, but we will put them aside and will only concentrate upon issues on building a home as documented in the Primbon.

Building a Home : Introduction

Building is a necessity, but architecture is more than that. Many technical, legal, and functional aspects and factors in design must be integrated in preparing a building and architecture. The quality of life, expression, meaning or symbolism is not necessarily considered in designing a building, but in architecture they play an important role, and even some scholars in classifying them as function of architecture.

For a house, for instance, a building must be designed to become a house, but an architecture should be designed to provide a home for the family who live in it. That is quite common among architects whose profession is to provide the society with architecture. To the Javanese, one of the ethnic groups of Indonesia, that ideals seemingly had been understood as early the second half of the nineteenth century. A treatise known among the Javanese as Primbon had recorded them in a unique way.

Topics on building and architecture, however, only becomes part of the whole content of that Primbon. As a written document on traditional architecture, scholars hardly give their attention to it. It is the aim of this paper to highlight and describe Primbon in terms of strategy, design and actors in building a home. In this paper, the organization started with the setting of Indonesia and Java in its concern with the development of lesser developed villages. I will also give a brief background upon the Primbon and the Petungan in this chapter.

A chapter that specifically presents an identification of Petungan will be the succeeding chapter. The three following chapters will subsequently describe the strategy(ies), design and actors in building a home. A concluding remarks will be the last chapter of this paper

Kejawen, a Javanese traditional spiritual teaching

The ancient people of Java since 3000 years BC had known the wet-rice cultivation. This system of agriculture requires a smooth cooperation between villagers, is still being practiced to this day. The villagers must have a very high consciousness to organize such a complicated arrangement to be a smooth cooperation, benefited all parties involved. Besides the wet-rice cultivation, they have known also among other fishery, astronomy, cloth weaving, batik, gamelan & wayang. Before the arrival of Hinduism and any other world religions, the Javanese had already a culture & belief(s) of their own.

In some Javanese traditional ceremonies, ancient rituals remain in place to this day. It is a proof that Javanese people are smart in preserving their precious identity. Besides the existence of widely recognized religions such as Hinduism, Buddhism, Islam & Christianity, a local belief popularly known as Kejawen or Kebatinan does continue to exist.

Kejawen from the word Jawa (Java) : Javanism, is a Javanese spiritual knowledge in search of good & correct way of life, so the persons practicing the teaching correctly & wholeheartedly should find the spiritual way to true life (urip sejati => urip = life, sejati = true) achieving the harmonious relation between servant & God, JUMBUHING KAWULO GUSTI (jumbuh = a good, harmonious relation, kawulo = servant, gusti = Lord, God).

This is Kasunyatan - The Reality, Kebatinan from the word Batin = inner, spiritual. Kebatinan = spiritualism, generally understood as the spiritual teaching of belief in one God.

Some are of the opinion that Kejawen has a broader meaning than Kebatinan, except kebatinan it consists, also of way of thinking, art, tradition, culture etc.

The existence of Kejawen, in no way can be separated from the Javanese way of life & thinking, the nature & the tradition.

A Javanese concept prevails to this day is Mamayu Hayuning Bawono - to preserve the beauty of the world in a broader sense means to preserve the universe for the welfare of its inhabitants.

By nature, a Javanese is an environmentalist, a preserver of nature as clearly shown in their natural oriented tradition & rituals.

Living in harmony is of prime important - the harmonious relation among people in the society: between human beings and the universe & harmonious relation between servant & God.

Since their tender ages, the Javanese have been educated by their parents, families, society, teachers etc, the lessons of belief in God, moral behavior & etiquettes etc.

The elder Javanese always say that all religions are good. So far there is no conflict in Java due to religious differences.

Up to present date, the four royal palaces in Yogyakarta & Surakarta (Kasultanan under King/Sultan Hamengku Buwono X, Pakualaman under Viceroy/Adipati Pakualam IX, Kasunanan under King/Sunan Paku Buwono XII, Mangkunagaran under Viceroy/Adipati Mangkunagara IX) are the centers of Javanese court culture, where royal ceremonies from the old days are still performed.

The people culture such as "The Village Cleansing" ceremonies dated back from ancient period take place almost intactly.