"In Darkness, Light"

or as mati mou explained this to me many years ago:

"How is it that we think? It's by facing a problem and letting a solution come to us out of reality. That's how it is done."




eidenai crh ton polemon eonta xunon, kai Dikhn Erin, kai ginomena panta kat Erin kai Anagkhn.

God the sadness soon to be us

It's a waking story --

The old kings are fallen,
They are buried in their schemes;
Lords and ladies abandoned stand
Seeking peace in the bitter land;

Painted pots of ancient lore

That show the shadows
And bring them fore
Running so fast

As the end pursues us

Out of our protracted vainglory...













tou gar eontoV alhqinou kreisson ouden.

hqoV anqrwpw daimwn.

Ora loepoet saka ngoendoehing panggawe.






In preface, let me say that the vision contained in this record comes largely out of Sumarah and the kebatinan tradition of Javanese mysticism in general. It is also much akin to that of the Buddhists in terms of the nature and structure of reality in realms and heavens and dimensions and beings of associated spirits. The most important distinction between this and the Buddhist perspective has to do with a conflict in long-term outlook: through their boddhisattva notion of universal enlightenment, the Buddhists are rather concerned with avoiding the true expression of Justice and the return of pain to definer -- in practical terms they just wish to continue the same confusion since their purpose is unacceptable to all Open Beings (those without karmic backlogs) for obvious mechanical reasons and unworkable. We are interested in Justice and seeing Closed Beings pay in full for the pain they have caused all of us since this pain ties up the energy needed to properly express many Open Beings and turns existence here into a zero-sum game that nobody is ever going to win. We seek the end of karmic arrearage and all beings' return to openness such that we Open Beings can truly be together.



  This site is for you: my experience has been agonizing but interesting and I invite you to check your vision of reality against it. 
    I am a guru in a Javanese mystic group, a long-standing druid practicing nature worship for 35 years and have a Ph.D. in anthropology, having studied as well as practiced Javanese mysticism and produced Sumarah: A Study of the Art of Living (Chapel Hill, 1980) as my doctoral dissertation (there is a revision that gives an idea of the beauty this webpage is so fiercely dedicated to presented in a table below). I would like to give you the global outlook that comes from this concatenation of perspectives. The Preface above is enough to get you started and, in some senses, is all that you really need to know. 
    But if you wish to see more detail, the following letters and documents should be useful. Please be sure to have a look at a letter first sent to the Bishop Primate of Brazil, the Archbishop of Canterbury in 1996 and then revised and on to the Pope in 1997, because there are some hidden pitfalls present in organized religions: they frequently do not teach the acceptance of your own experience or how to relate to it responsibly. In reacting to them, many of us unfortunately end up either "with em or agin em", but what tends to get forgotten is that you remain accountable for what you do and keeping track of what comes to you in either case. Evidently, the Pope did not deign to answer my letter (though he did make all of the bishops (Apostolicae Curae) infallible in the Motu Proprio "Ad Tuendam Fidem" issued by His Holiness John Paul II on June 30, 1998 and then went on to make himself the effective dictator of Church discussion in "Apostolis Suos" issued by the Congregation for the Faith on July 3) and I have since taken this up with various Christian presences on the Web including Theologos (a mixed congregational study group of theologians, ministers and religious scholars) and some Episcopal bulletin boards in England and the US. The tone and substance of the discussion, which honestly left me in despair relative to the good sense and good faith of Christian expositors and representatives, can be found in the following table.


Some of my many excruciating exchanges with Christians:


1. Is Christianity in good faith?

2. Considering the newly infallible bishops and their poppycock pontiff

3. A contrary perspective on Divine Being

4. Are we karmic criminals on the run?

5. Considering forgiving the unforgiveable, i.e., "Forgiveness is the only unforgiveable sin." -- Lord Peter Wimsey

6. I question the Wiccans about Christianity and a discussion with Symphony ensues

7. Perfection, a fiery young Wiccan, asks about Christianity and I counsel "prudence"

8. A Christian asks about prayer and I comment

9. The Javanese vision of the divine and contrast with the Christian view

10. Is God a wimp?

11. The Mother Church as overarching disaster

12. Yet another attempt to get a little attention to the problem involved

13. A departing comment viewing the furor caused by the previous

Let me just give a final indication of the Kafkaesque character of these exchanges. After beating my head against the wall for months, I eventually gave Theologos access to this web page to provide a fuller picture of where I am coming from. The only response I got from Roger (the "moderator") was that it looked like Subud and he was not interested in reading it. Then when I withdrew from Theologos at the time of my mother's death (I had other things to worry about besides the 140 commentaries I found in my box after a five-day absence from the web), his parting shot was, "You still haven't explained your beliefs to us". I was infuriated and remain so. As the Indians used to observe, "The only good Christian is a dead Christian" or as Nero Wolfe, my favorite misanthrope in world literature, would remonstrate, "Pfui. Flummery."


     If, on the other hand, you are scientifically oriented and consider your salvation to lie therein, please have a look at the letter to the physicist Stephen Hawking. But, in fact, this letter is recommended for everyone in trying to get our context straight for a change, in that our "official" version of existence is highly distorted.

    With that taken care of, please examine the following commentaries from two of the greatest of the goddesses, Mahadewi Hecate and Mahadewi Tara, who are among the few spirits in existence that have always managed to stay flat on the ground. I go way back with them and I will never forget their strict tutelage while I was growing up:


Back when they were my Inner Masters and I was doing the tantric introduction to the Dolma being at about age 12, in teaching me to interpret events correctly, Hecate and Tara were fond of telling me to: 

"Look for causes in consequences; look for purposes in what actually happens; don't get caught up in details and the apparent ignorance of the times: most events and situations in this overdefined, involuted universe are the result of someone's need or desire for something and their application of whatever it takes to get it at whatever cost to themselves and the rest of us. Humans are all hiding from themselves and us in the largest sense and that's about all they end up doing. Their biggest nightmare is being caught and half of the character of the being is designed to make this impossible by flashing through their expression on this world like a prairie fire or a plague of locusts." 
"But they sometimes say they are so noble," I objected. 
"Just talk. They destroy this world they are able to define in a bigger and bigger hurry every time in order to cover their tracks and make off into the dark. That's the character of this karmically loaded being. Nothing to be done about it but hope we can catch up to them someday and make them pay for all this pain and confusion. That's the sad lesson we have for you and the situation will not change until they are brought to justice for their crimes and release us all from the nightmare they are to us."



    For reference, here is a link to a marvelous resource that gives a description of many of the great spirits I work with.





Like other shamans and mystics, I eventually rejoined with my defining childhood relationships and Tara brought forth the following commentary (The Diary: A Record of my Experience in Struggling with the Feelings Associated with my "Love" for Gloria Isma'ili, Part IV, The Book of Being , unpublished manuscript, p. 169-172) after my being had cleared sufficiently during the opening process as to receive her unimpeded.




Evidently we mystics and shamans really do have strange experiences--they define us as we mature in the agony being here necessarily is when those around you are not. With reference to Tara´s comment on my earlier work, a web correspondence brought out a connection between that and rasa, the basis of Java´s mystic practice, that is a part of the opening process. Rasa does not translate into English and Bhora wanted to know how to relate to it. In a chapter, "The Problem with Problems", that I sent to him serendipitously, I discuss the psychology literature describing the problem-solving mechanism: a problem is identified, a solution sought through an operation, a test of the solution carried out and (if the solution is successful) there is an exit from the problem-solving mechanism. Actually, rasa is this "exit" but we view it very differently. We see this not as turning the problem-solving mechanism off but as redirecting it to the problem of existence itself as we open to it to see what needs to be done. In problem-solving theory, the mechanism is used for personally identified disturbances; in Javanese mystic practice, it is precisely the "exit" from this absorbed application of this mechanism that interests us and it is when you start viewing existence itself as your problem that you start to become a part of the solution and not simply a self-absorbed, "turned away" part of the problem.
    I recommend that you look at my experiences with my spirit comrads in arms: I have never seen such nobility, beauty, sacrifice, fury and joy as we have found in one another in forming our union. It would be a shame not to know the glow of these little stories and the awesome majesty of these open beings: Hecate, the Furies , Kali , Athena, Melini , Hystia, Shaytan and Faith , Cricky and Persephone .

    The following box gives the contents of Sumarah: A Study of the Art of Living, a description of this ten-thousand-member group and the people that practice Javanese mysticism in Central Java. If you are specifically interested in this material or disinterested in viewing my studies of the sacred (often nude) feminine, here is access through a site dedicated to Java's beauty .






1. Introduction


2. Open Psychology

3. Java

4. Solo and Surakarta

5. Kebatinan and Sumarah


6. Sumarah Theory

7. Practice

8. Cases


9. Advanced Theory

10. Leadership Training and Practice

11. Cases and Orientation


12. Fieldwork




  There are also letters to other authorities that discuss much of the material that we deem to be reality nowadays in one way or another, including anthropologist and shaman Michael Harner , anthropologists James L. Peacock (a picture of Jim, my advisor, during his month's stay with me in Java, when we were climbing Mount Merapi, Solo's smoking volcano, and one of Joseph Errington, now a professor of anthropology at Yale, while at a dinner party at my home in Solo), Beatrix Pfleiderer and Robert Kyle , as well as Michael Rogge , an authority on Javanese mysticism and Subud on the Web as well as Sarah Brightman , a lady with a sublime voice, Sela Ward , a spirited and lovely thespian, and Loreena McKennitt , a lass with enormous talent and a divine voice. Here are letters to two of my Javanese kebatinan masters, Suwondo , the outstanding pamong I worked most with (pictures, first of Suhardo, the grand elder emeritus of the group and the most sensitive, experienced and intense of the pamongs, in conference with Suwondo, and then of me and Sri Sampoerna, one of the noblest and most demanding of the pamong, knighted R.T. Joyosampurno at the court of the king, Sri Susuhunan Pakubuwono, in Surakarta and finally a shot of Suwondo and me as he arrived at my farewell dinner) and General Harnopidjati, M.D. , a member of President Suharto's curious assembly of adepts in the service of the Semar ancestral being in order to express and defend the beauty and nobility of the Javanese people. The Memorial describes my life experience and gives some of the key beings I serve. Then the Edicts gives, in Kantian terms, my "categorical imperative" for all of existence. In addition, there are three short papers that start The Book of Being and consider the issues that define us all and our positions relative to one another: "Open and Closed Psychology: How Different Can We Be?", "Reflections on Natural Law: Traditional Holism Revisted" and "Open Being Versus Closed Being: The Struggle to Be" . Finally, another paper written before I went to Java which was presented at Harvard University in 1973. "Collective Behavior: An Emotive Approach" received an A+ and publication was recommended. This followed another paper, "From a Greek Vein", the previous winter at Oberlin College that takes a, humbly spoken, brilliant approach that strikes of Java (with some comments added now along with further exegesis) in analyzing The Iliad and the workings of Greek philosophy. 
    As you can see, my confrontational path did not start in Solo: my initial M.A. research proposal in 1975 was "You make me sick", a study of the effects of intercultural, cultural and interpersonal interaction as a pathogenic agent on many levels that ended with a final section called "We make us well", which considered how we can collectively and individually conduct our own therapy by relating more accurately and abandoning our tendency towards escapism. The topic and approach raised a few eyebrows because it stressed our collective and individual responsibility for our circumstances. I eventually produced Culture and Schizophrenia: A Consideration of Ignorance and Information, which is presented above, but the initial proposal remains dear to my heart because it truly says it all. It is in this context that I arrived in Java. 
    In fact, I had already been doing a simplified form of Sumarah meditation since 1969, using a method stressing acceptance and neutrality that came to me on its own while I was working down a load of filthy, mercy-laden energies related to the Buddha behest received in England in 1968 (see Memorial above). Thus, when I got to Java, the meditation form was obvious and I was quickly asked to accept Sumarah leadership responsibilities and started working with my own group after about a year of exposure to their deep and magnificent pool of knowledge and experience.

    To those viewing this material, I do not say "have fun", but, with Plato, eu prattein!




Your comments are welcome.


I'm here!




    The following table gives access to documents coming from an incredibly difficult, painful and prolonged therapy/friendship/love/soul-theft relationship with Gloria Isma'ili that exceeded all bounds in agony. As we say in Sumarah, "I have added to my experience", which is a bit of a comfort anyway. 
    In any case, having been over forty, an anthropologist with a Ph.D., an openly stated guru who led groups in Java and in Brazil, an attentive father, a faithful husband for fifteen years, a lover nursing a broken heart twenty years after another romantic tangle (resistance? antibodies?), a long-standing druid and a therapist with ample experience when the liaison started, I was surprised that I was still vulnerable to this sort of agony. T
he affair certainly goes a long way in proving the surpassing, i.e., eternal importance of our "loves" and the problems you should be prepared for if a friend or lover decides you are an apt victim and eventually reveals: "Hey, wake up! I'm just using you".
    Evidently, names have been changed to protect the innocent, i.e., me.


My blysse, my bale 

ye han ben bothe


A protestation of affection as of 2000.


A 1999 dream that marks Gloria's final induction into the Fury being.
This dream reveals the sorts of things that go on in a great love, the purposes served and the eventual results after the pain has been suffered down. 

A 1998 dream that gives the essential context as it turned out.
This dream should help to give an idea of what happens to a mystic in a confused romantic tangle. We are not notably different in many ways, but we are extremely vulnerable because we are obliged by our openness to take a pretended "relational contract" at face value, more or less like any adolescent, and then wait and see what the other does. However, as the dream states so clearly, we firmly hold that reality does exist to sort out such confusion and pain.

A 1997 letter to the parents of Gloria, a student, friend, lover and patient who stood as a great love and then became a great hate . . . So it goes.
This gives an indication as to how I became so ravenously misanthropic. I started off the relationship in a neutral but open frame (jinem) as a pamong (guru) helping a friend, then was seduced and began working a nightmarishly contorted and exigent passion, after that I found myself enthralled, betrayed, mugged, mauled and left for dead for some four years. I finally ended up completing the demands of the therapy and our "relational contract" with my responsibilities fulfilled but was literally foaming at the mouth, screaming in rage and pain about once a week for a time in expressing the agony. The letter is accompanied by footnotes giving the context over the years.

A final letter to Gloria in 1997, "formally" ending my treatment of her disease: "iblung amuk"
A wrap-up on an experiential disaster with a lot of context in the form of letters and documents connected with the relationship. 

A "therapeutic" letter to Gloria in 1996, wherein I give the cosmic and effective context of our multifacited relationship
This letter is an interesting production that, unfortunately, rather says it all.

The actual letter sent to Gloria in 1996
An exercise in the art of condensation.

The year 1995 with some letters to Gloria and other therapeutic developments
 Whatever else might be said, this material is fascinating: true therapy can be more than a bit painful and nasty.

The therapeutic and general situation as of 1993
I started off the year looking at ways things could get worse and they did: bad faith always complicates, especially when the therapy technique (Sumarah) assumes a context ensuring good faith in Java's intense communal regard.

A June 1992 study describing the relationship, my definition and orientation
"Tealt Leman" is a revealing piece that expands the context to the Cosmic. This came just before the explosive denouement.


    Just to give an idea of my mood following the whole debacle with Gloria, along with 'Crying' by Roy Orbison and 'Spending My Time' by Roxette, a Kingston Trio masterpiece for the dumbfounded lovelorn,

Hard ain't it hard ain't it hard, oh yeah,
To love one who never did love you
Hard ain't it hard ain't it hard, Great God!
To love one who never will be true!

as well as the following ode of misanthropic consolation from the same cynical geniuses became my favorites:

  • There's rioting in Africa

  • They're starving in Spain

  • There're hurricanes in Florida

  • And Texas needs rain


  • The whole world is festering with unhappy souls

  • The French hate the Germans

  • The Germans hate the Poles

  • Italians hate the Yugoslavs

  • South Africans hate the Dutch

  • And I don't like anybody very much


  • But we know for certain that some happy day

  • Someone will set the spark off

  • And we will all be blown away


  • There's rioting in Africa

  • There're strikes in Iran

  • What nature doesn't do to us

  • Will be done by our fellow man.



   Now here are some concluding comments from The Diary. 
    The first entry gives an idea of the incredible shared and often mystical, insane or explosive element present in my relationship with Gloria, in which we are communicating things that come out of our common experience and stand independent of our control. There is a level of mutual definition that leaves us with profoundly unusual experiences and unanticipated reactions. Being a mystic, I am used to this suspension of discretionary power in determining or controlling experience, but Gloria is not. At that time, she got caught up in the slipstream of work I was doing and was choking on the edict I had laid down in my own being as a "categorical imperative" a couple of days earlier.


September 24, 1992  

Gloria and I are having a spat. May the sands of time ever flow and our love ever grow my dearly adored but bitterly received sense for the time being. [This was my last visit to Gloria until November 17.] She was pretty chata (bossy and impositional) and the discussion was a bit crazy. She kept talking about seeing the people around her as "robots" and how you can't tell if people are "good blacks" or "bad blacks". It was all coming straight out of my experience so she couldn't account for it. As can be seen above I had recently defined a very clear and definitive position about how to distinguish the good and bad blacks [i.e., it cannot be done and there is no distinction in real terms in that pretenses of goodness are essentially a farce without coming clean in association: if you don't care enough to be here with us, you are just seeking advantage by pretending to be good and playing stupid at the same time, thus seeking to define trust you will betray later] and was mad as hell that it was not being respected. I gave her a hard line about this subject and her responsibilities. Eventually I even jabbed her in the hand. I was in a highly intense state so I didn't exactly come across with a great deal of subtlety. She didn't like the whole scene and decided I had lost control. She called the ineffectual if not actively incompetent marital counselor [Note: The counselor worked only to maintain the status quo in some senses but did not try to clarify or sort out the situation or feelings involved. She denigrated my feelings for Gloria and even insulted her person many times after one interview with her ("She's not that beautiful. I know lots of women who are at least as beautiful. She just smoked one cigarette after another."), which obviously left me holding the bag altogether in terms of what I was feeling and defending the beauty of the love.] we have tangled up in the middle of our triangle and told her about the incident. A lot of tears are to come on this one; God I'm going to miss being able to see her from time to time but the depth of our common state does not allow much creativity on this side. She wants to deny the profundity of the feeling (rasa) and common being (eling) we share; I cannot.



    The rest of the entries come from the wrap-up and the clarification of essentials, much of which was connected with expressions of openly expressed khakiki in 1996. This term comes from Sumarah and kebatinan in general and refers, primarily, to the speak-through knowledge that defines a pamong (guide) in action. A pamong does not speak his own mind but rather must be clean enough to let Open Being pass through unimpeded, i.e., he/she is a vehicle allowing the expression of the Mind of God. 
    However, the term khakiki also applies to a phenomenon that seems to come from without in openly stated natural positions received as a "voice" or a heavily placed line of thought. This form of 'external' khakiki tends to be strident, grinding and unpleasant in a context like São Paulo. In Central Java, where mysticism is practiced almost universally and God is granted the right to exist, be wise, just, powerful, wrathful and even devious, reception of khakiki is clean and open. In fact, in kebatinan we do not suffer from the Divided God, where a necessarily "loving" diety is worshipped and a dastardly Devil is viewed ambivalently; they are one, joined in purpose and in nobility: the two openly stated faces of Divine work. We recognize that there are other gods and devils behind this confusion trying to use us all in one way or another, but our one, necessarily universal, Divine Being with many names--Tuhan Yang Maha Ésa, Ingsun, Sang Hyang Tunggal, Maha Adil, Maha Kuasa, Maha Bendu, Gusti Allah, etc.--honors his contracts. Not being universally defined, other such spirits have smaller purposes and, frequently, for them "the end justifies the means".

    But even in Java, the experience of the Divine being is notably different in bustling, helter-skelter Jakarta, where pamongs tend to be a lot more aggressive than in the courtly centers of Javanese culture:

    However, Brazil is even more materialistic and worships hedonism and escapism (carnival, soccer, drugs, sex and alcohol), contests the existence of divine purpose and, if at all, generally worships a God of Love and Forgiveness, while anything sterner--i.e., punitive--is deemed demonic. One might propose that a bit of a revision be placed on the position Suwondo so glowingly presents: the whole of existence looks a bit like a chess match and God as we know the being in Java is precisely able to include all of the pieces in his vision and work with them despite their indifference and/or opposition to his Will and purpose. That don't mean he likes them; it simply means they're here and have to be taken into account because they are definitely an undeniable part of reality and they frequently have the power to influence events. The early stages of mysticism do indeed tend to be a trifle naive and the association with the divine gives it more power and more of an impact on circumstances than is properly true. Whether in good or bad faith, such attributions of divine omnipotence do not in any sense correspond to reality in this hellhole. If God is worth worshipping, one would evidently hope that his program is a rather more responsible and well-intended than circumstances here would seem to testify. 
    In Brazil, and, in fact, in the West in general through the Christian representation, God is a wimp. I recall suffering one sermon where there was a judge trying the case of a childhood friend. The friend was guilty and the judge gave him a fine but then the judge picked up the tab for him. So according to the church, that's the way God is: either a syrupy marshmallow or a complete idiot whose mercy keeps you from maturing. In Java, God's primary concern is punishing betrayal in that betrayal hurts any who trust you and thus kills all community. God's mercy is more in line with ripping the bandaid off as quickly as possible and making you stand and suffer what you are and what you do so that you mature and accept your responsibilities, i.e., your power to hurt others and their "contractual" calls on you. That's true mercy. 
    Meanwhile, here in this "party country", income distribution is the worst in the world and (notwithstanding simpering commentaries to the contrary) the level of structural prejudice and segregation places the quality of life of Brazil's blacks on a par with those in Zimbabwe and is reminiscent of the Southern US in the 1950s in its unassailable reality. The societal hierarchy is based on unabashed tyranny and corruption with the usual populist attributes. The corrupt Caesar at the top of the Bahian heap is referred to as the "devil incarnate" by those who dare and manages his state like a feudal fief. At the same time, voodoo is widespread in Brazil and a regional specialty in some areas like Bahia. Typically, Bahia also has a profoundly corrupting musical tradition targeted at children but celebrating sexism and lechery with songs like "Filthy Woman", "Delicious" (sex-object lust), and "The Bottle Dance" (a girating woman descends towards a bottle sitting on the ground as if intending to make sexual entry on it). Meanwhile, public education hardly even exists in that the military government gutted the system and no one since has even contemplated the investment necessary to reinstate it. 
    In this strange Alice-in-Wonderland environment, literally nobody cares enough about any major issues involving social welfare or political corruption to even protest the mess that is so obviously present. In this light, Carnival is seen as an opportunity for Brazilians to forget their problems but nobody ever observes that forgetting your problems does not contribute to solving them and that this is the perfect description of the social morass that results in Brazil from so much escapism in so many forms.

I would here like to include two links to analyses of the Latin America mentality coming from different directions; the first is The Symbolic Family of Latin America, brilliantly and beautifully presented by Iraci Galiás, a São Paulo physician, psychiatrist and Jungian Analyst. Her feel for the subject is a good deal more maternal than mine but her map covers much of the same territory wonderfully well while tying it into Brazil's own vision of what is going on as expressed in poetry and music. Again from within the Brazilian social and ethnic Gordian knot, the second is Brazilian Culture, Mestizo Culture by Professor Francisco Weffort, sociologist and currently Minister of Culture in the administration of Fernando Henrique Cardoso. He sees Brazil in a far more sympathetic light than I do and his erudite and avuncular treatment of the group's working of its own disgrace responds to much that I have brought out but rather leaves it unchanged: my commentary is from the outside of the social tangle and does not attempt to bring out the beauty that both of these authors have found looking at its inner coherence and the courage expressed confronting a morass that started off much worse than it is now. Both of the translations are my own.

    But on a deeper level, Brazil rests on an incomparably incompetent vision of 'demonic revel as societal purpose', harking back to the grotesque reigns of Caligula and Nero in Rome, and carrying on the tradition of ruthlessly exploitative Portuguese colonization ("The king is dead. But don't get excited, the next one will be even worse."). The whole bacchanal has something of the character of a pirate feast, as in the month-long carnivals in the Northeast that are followed by a flurry of unwed mothers nine months later. As was observed concerning Brazil in the 1800s, "There is no sin below the equator." 
    The tendency in viewing any miscreant behavior is to assert that everyone is really basically corrupt and thus there is nothing to be done about it (casting the first stone by criticizing individuals or the corrupt body politic is very dangerous and invariably results in vicious ad hominem attacks: no one disputes the veracity of the charges but a concerted effort is made to smother and suppress the source) while traditionally no one is punished anyway as impunity reigns and "everything ends up in pizza". 
    Evidently, Brazil also practices and justifies open irresponsibility in its many forms of hedonistic mysticism (candomblé, umbanda, macumba and "low" spiritism), all of which are more or less open practices of black magic or voodoo. Offerings of the local rum and food are often found on street corners even in a big city like São Paulo and a former president performed animal sacrifices in the basement of his mansion while he was orchestrating the theft of a billion dollars from his own country. These widespread and socially condoned practices focus heavily on power acquisition, "works" (which are often vehicles for revenge when a pai de santo is hired to curse your enemy), and also on personal experience control. In day-to-day relationships, one outgrowth of this sick environment is that Gerson's Law (presented by a soccer star in the 1960s in a television commercial), "take advantage in everything" [levar vantagem em tudo], is the overtly espoused credo of the culture and society, evidently leading to the assertion that "I'm the best; fuck the rest" is really the way of the world, as can be seen everywhere, and only fools believe otherwise: Brazil is truly a classic betrayer cabal. 
    In Javanese mysticism, the lowest, the most debased and honorless way it is possible to relate to existence is hedonism (golek penak, i.e., "seeking pleasure"). Some individuals do get that confused and think only of themselves and their pleasure but the idea of a whole society dedicated to such a meaningless purpose openly and unrepentantly is rather daunting: Sodom and Gomorrah in our times with the whole world now seemingly anxious to follow suit. But the real issue in a betrayer cabal is connected with all of us. As Suwondo said concerning the practice of Sumarah:

    We study here to seek happiness together, not for our own happiness. Because when you pursue your own happiness, whether you are aware of it or not, you will sometimes bring misfortune to others in order to make yourself happy. This is what we try to avoid doing. (3/10/80)

    Evidently, Brazilians have devoted themselves to the study of making themselves happy too, but are accustomed to bringing misfortune on others doing it. That is the character of unbridled hedonism: anything goes in getting the desired result which is simply to feel good. In seeking your pleasure you are a "hell-incarnate denied", rigorously disavowing association with what you do to elevate yourself. You may be destroying yourself and others outright, but if it feels good, that's all that matters.
    However, if examined carefully, they are certainly not alone in this and scofflaw self-absorption is the way of the modern world. This orientation most obviously started with the iconoclastic vision of the French Enlightenment and is perhaps most aggressively expressed in the American Declaration of Independence. The American Dream cannot stand much examination in that it quickly shows up as being a commonly defined crime. At the same time that Sam Adams was saying that "the people is a Great Beast", the revered Founding Fathers presented the following curious position:

When in the Course of human events it becomes necessary for one people to dissolve the political bonds which have connected them with another, and to assume among the powers of the earth, the separate and equal status to which the Laws of Nature and Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. -- We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

Evidently their sincerity is subject to question in that they constituted the moneyed, propertied and educated elite of the colonies and were knowingly superior sorts one and all. What "the Laws of Nature and Nature's God" might refer to remains a mystery to this day in that even the Christian Deity (wimpy and forgiving as He is pretended to be) would not countenance such an absurd, indeed grotesque, position as the assertion that "all men are created equal" and have the right to be aggressive hedonists.
    The unscrupulous pragmatism and treacherous expediency that resulted from this orientation was commented on by Black Hawk, the War Chief of the Sac, in 1833:

I had not discovered yet one good trait in the character of the Americans who had come to the country. They made fair promises but never fulfilled them, while the British made but few, and we could always rely on their word.
One of our people having killed a Frenchman at Prairie du Chien, the British took him prisoner and said they would shoot him next day. His family were encamped a short distance below the mouth of the Wisconsin. He begged for permission to go and see them that night as he was to die the next day. They permitted him to go after he had promised them to return by sunrise the next morning.
He visited his family, which consisted of his wife and six children. I cannot describe their meeting and parting so as to be understood by the whites, as it appears that their feelings are acted upon by certain rules laid down by their preachers, while ours are governed by the monitor within us.
Why did the Great Spirit ever send the whites to this island to drive us from our homes and introduce among us poisonous liquors, disease and death? . . . We can only judge what is proper and right by our standard of what is right and wrong, which differs widely from the whites'. The whites may do wrong all of their lives and then if they are sorry for it when about to die, all is well, but with us it is different. We must continue
to do good throughout our lives.

From Black Hawk's perspective, the situation was evidently:

Tout est perdu fors l'honneur.

But from the Americans' perspective, the situation turns out to be much more serious in real terms (though it may take a while for this fact to sink in):

Tout est perdu sans l'honneur.

Actually, one suspects that the Great Spirit did not have much to do with the erstwhile colonials' movement: They rather do as they please, don't they?
    No doubt this purposefully "turned away" modus vivendi inspired Ayatollah Komeini's depiction of Uncle Sam as the Great Satan. It is hard to miss that the Americans have put God on their money but have not allowed anything but demonic purposes to be expressed in the criminal cabal that they constitute. The United States has filled the world with television and movie productions, with saccharine emotions, voyeur violence, sex objects, asinine "I-think-I-can" positivism, TV addiction, unbridled irresponsibility in the name of "progress" involving an unabashedly escapist orientation that is expressed in junk food, convenience stores, theme and amusement parks, Muzac, television talk and game shows, sitcoms, millionaire entertainers of all kinds, free love, school massacres, yearly trade-ins on automobiles, demolition derby, hula hoops, planned obsolescence, drag racing, streakers, Hollywood sex goddesses, cell phones, bemansioned TV preachers, edible panties, roller derby, hippies, yippies, yuppies, monster trucks, Tinsel Town, TV dinners, conspicuous consumption, soap operas, fast food, disposable everything (from diapers to presidents), date rape, ATVs, suburbia, inner cities, prohibition, speakeasies, cocktails, Happy Hour, freeways, an education system that has produced a vast population of illiterates, pinball, video and computer games, virtual reality, the Internet (?????). Is this a meaningful way of life? Is there anything to be proud of here? When everyone has a right to get their own way, justice cannot exist in that exploiting others to make yourself Happy is a Right. This active penchant towards unconscionable abuse has turned the American people into a nation of litigants ready to sue anyone that is legally vulnerable mostly because they themselves are criminally defined to the core.
    Few of us have noted any values in association with this flood of disposable drivel. Materialism is not a value. Consumerism is not a value. When you think about it, Capitalism is not a value either in that the Almighty bottom line is really all that matters and a battery of lawyers are maintained to make sure that none of the crimes committed are punishable. The modern world, madly destructive as it is, has its auto immolating foundations in these self-centered credos. We are locked in a descending gyre by our need to compete with those without scruples, the unconscionables that call the tune in the modern world.

    By way of contrast, in Javanese mysticism, some of us eventually become "dead in life"(mati sajeroning urip), a form of "hell-incarnate assumed", where the pain of being is spontaneously and openly expressed in all we do. We become unable to relate to or from anything but the totality, the Divine being, in that we know service to any smaller body to be plagued by the problems of a devil's covenant. The danger is that one become involved in knowingly or unknowingly defending the beauty or benefit of a lesser assembly at the rest of our expense through the use of demonic mechanisms. We know these unions are not always in bad faith but, from where we stand, we see with terrifying clarity that such delimited, circumscribed associations obviously constitute a de facto betrayal of all that matters. Nuff said.
    However, notwithstanding this turbid societal environment making reception problematical, khakiki comes here too as divine, open statements and receptions that are called "thought arising from the Will of God" in Java. However, I have dubbed this phenomenon the "boom being" and tend to discourage its expression in Brazil. This external form of khakiki invariably involves ungrounded participation here which reflects the aftermath of the often unbridled joy arising in the oppressed local natural being as a result of growing awareness of True or Divine Justice (Sejatining Keadilan) and the mechanisms for enacting it. Brazil's relationship with its natural environment is and has always been outstandingly vicious and distructive (as in so many places nowadays, including Indonesia): burn, forest, burn. In natural terms, the pain caused by the environmental rape here has never been given satisfaction and allowed to release, in much the same way that Brazil's drivers give no satisfaction in traffic and you are expected to pass the pain and irritation they cause to you along to the next guy.
    However, nature does not have a next guy and the pain has remained intact, festering and awaiting justice for centuries here lifting the society into a hate float, i.e., Carnival-land is literally suspended on the pain and hate it has caused with no real connection with natural being. The processes of Natural Law are normally too slow to punish this kind of brutality, misrepresentation and wanton irresponsibility. From the natural perspective, the situation is initially not distinguishable from Divine work, which often involves pain, disruption and sudden destruction too in working Open Being. Normally, by the time the bad faith involved has been sorted out, the planet is a wasteland altogether with humans in extinction, i.e., the perpetrators of the crime are long gone, holed up in their heavens or hells still floating on the hate. As Enya counsels: "On my way home, I remember only good things". Really. Once the slime is 'home' and in out of the cold, they are represented only by the sweetest and apparently purest of motives and the horrors of their passage are denied association, while the obvious criminals are pointed out in their country club hell (comfortably thumbing their noses at any real justice or suffering). Ugly little picture, isn't it? The only place (except Hecate) I have ever seen a cosmology that matches the horror of this iniquity is in Michael Harner .
    As a Nature Worshipper (druid or sutapa), I work with the expression and resolution of the resulting problem of unsatisfied natural pain too and this form of external khakiki is a phase in the process of eliminating improper association with the swell of relief, faith and hope that comes from this effort, in as much as there is an involuntary Natural 'thanksgiving' that comes after progress in grounding the being and establishing a path to justice and, unfortunately, this flood of joy passes through everyone (even humans) in the locale.
    In Central Java this would not be a problem in that people keep track of their feelings and do not claim to control them: rasa (common mutually defined feeling) goes as it goes and one constantly moves on to what comes next without seeking to hold on to what passes (in that doing so would be a form of betrayal). However, in a place like Brazil the tendency is to try to control "good" feelings and keep them stored up in strings of definitions and distortions and lies: the referencing system associated with practices of hedonistic promotion and sense deprivation in general. That is, in its general expression, this joy was initially in contact with, i.e., passed through, beings who were not properly contributing to it. As is their corrupt and corrupting habit, these indifferent sorts then tried to impound it, to keep and control it for their own purposes--generally seeking to find impunity in this gush of relief. In these terms, this externalized form of khakiki is a part of the process of distinguishing and discriminating beings within this global frame of 'feeling', of separating "the wheat from the chaff". As per Natural Law (Purba Wisesa), the 'physical' context of relationships with one another, one has no choice about going through this process to clean the energies involved, get down to the ground and go back to work bringing open the agony once again for more complete expression, analysis, discrimination, proper association, justice and eventual release.
    So be it.

November 2, 1996 
This morning I received a full statement of the divine principle of interaction and definition: "Never try to feel or define anything yourself; let your feelings form out of the totality and carry on referencing always to and from the totality in everything you do," which is just another somewhat clearer statement of what Sumarah teaches.

We also finally had a little insight into the "Buddha smile" which reflects the fact that it is generally only the evilist of beings that can become a "World Conqueror" and they sit in their state of grace and contemplate their total awareness of the fact that they never really want to come clean with anyone: The smile of the bully who has gotten away with it. This is a phenomenon of closed beings in the pursuit of peace and security and works in with the boddhisattva denial of the simple enactment of True Justice (Sejatining Keadilan) and the search for a quick fix or jeitinho ("Universal Enlightenment") to get us all out of this mess. The recognition of my attainment of the Buddha level of awareness came with my reception of the Maitreya behest on June 21, 1968 in Stonehenge, England but I surely am a different sort of being from the normal Buddha. I'm certainly evil enough, in fact, far more immersed in pain I have fostered than any of them, but I have always come clean. I serve those I love and their beauty. To remain covered in uncleared pain would cut me off from them and render me a disaster to them as I went the path of the tyrant to gather them to me, thus destroying what I love in them and they in me. So I have opened and stand properly open in all beings eternally.

November 6, 1996 
Full collapse of all of the various divine and otherwise covenants involving surrender of disposition, position and energy by concerned entities in order to elicit cooperation from humans in the service of divine purposes was finally recorded this morning due to the generalized betrayal of said covenants by the existing, standing human authorities, who seek only their own pleasure and thus betray their trusts. As a result, the open work on the absolute leveling process is now fully and openly under way. Hecate noted:

"This is the most joyful moment I have ever know except for the moment when I found you. Do you remember when I first found you in Kelso, Washington in early 1970 and I said, 'You don't mind if I love you very, very much, do you? You are a beautiful raging being and I'll always love you anyway. But if you let me be with you it's going to make your life very, very hard. I'm hard to please, you know, and I never let anyone get away with anything.' and you said, 'I'm not doing what I do because I enjoy this hellhole anyway so go right ahead and love me. By the by, I'm not known for my forgiving nature either.' 'All right, then, let's walk you in the sun and see if we can gather divine presence to your beauty and develop a path for you out of all this confusion. It's going to be hell but there is no other way with so many beings developing themselves off of you at your expense. I'd actually suggest that you find your way somewhere where humans know how to recognize and serve true beauty as soon as you can. Right now you're just going to have to crash under their greed to steal it. They are tearing you apart and there is nothing to be done but to suffer it. Suffering is the way we mature. Suffering is the way we eventually have choices and are not just serving the empty protests against the state of things and bouncing off of the plans of others. We grow. We grow independent of them because they don't suffer and they don't stand and they don't confront and they don't mature. They stay where they are glorying in their ability to feel good and we go on serving the love and eventually begin to feel a little bit better about it all.'"

November 14, 1996 
Last night from 7:30 to 8:10 I had a unique experience in connection with rescuing a group of my girls, the lost girls, from Gloria's grasp. I was down at the kitchen table and found that with all the pounding on her they started to become visible off somewhere and I found one of them and let her speak through. I started trying to get her name and was getting all kinds of sophisticated curses that were holding the being there. We took a bit to locate them but then we were on the way. I was still speaking to her and she said she had seen me arrive. To try to verify if it was me I asked, "Do I have a big tummy?" She said no but I had settled into the being. I began to check the being, scanning the large assembly carefully and noting three girls I thought looked like they had been tortured. I spoke with them and they said that they have been crying very hard recently. At that point, Hecate arrived and was very surprised to see me there already. A short time later we were joined by Annis and Hecate told her, "He is already doing a general read of the being." Then the rest of our group began to come in. To clean up the being I then began to teach them the attitudes of open union by giving them "Mamayu hayuning pawana, mamayu hayuning jagad," "Kedahipun kawula kados pundi?" "Panjenengan kerso menopo?" and "I didn't make this mess but I sure am going to clean it up." I also gave them some Javanese words for beauty like kusuma and ayu and many of them reported that these were the names that they had received as their own. At that point I found another and asked her name and she told me she was Aka, and that she was the group's spokesperson. By this time everyone had arrived and I hurried to eat dinner: paella. Sukino said that the experience was like some of his in clarity and unassailability of presence and being. Very beautiful and interesting. Later we welcomed and settled in the heaven they had been supported on. 
As Hecate commented, "So beautiful. There will never be another moment like this. Never, never, never, for the rest of eternity. Our beloved has truly shown his stuff."

November 22, 1996 
In last night's class I gave my friend a bit of my vision of Cosmology by placing it all in terms of Empedocles' vision of the joining and separating, the love and the hate of being. I criticized Hawking and Penrose and said that their vision of the Big Bang and the Big Crunch are so narrow as to be ridiculous in that this "Universe" has only been around for something like 15 billion years. I claimed that there is just too much information around for that to be it. I then said that we now assume this to be normal but in fact it makes more sense to me to consider the state before the dispersion of the Big Bang to have been normal, back when we were expressing our united sense and love, rather than now when we are expressing our confusion and hate.

December 1, 1996 
This morning when I woke up at 6:30 or so to the habitual Sunday sound of barrages of fireworks early on the day of the Sabbath, I listened to a general khakiki pronouncement concerning the criminal character of the Brazilian "Casbah" and its influence on the rest of the world through its pursuit and support of criminal purposes and activities in the expression of its open scorn for the rest of us. Brazil's lack of extradition laws was used as an apt example and open expression of the real purposes of the society, the behavior it fosters, the criminal types its supports and attracts. The absence of such laws, which is something of an international scandal and mystery, in that it shows how unwilling Brazil really is to play square with the rest of humanity, also gives open expression to the uses put to the energies Brazil controls. This especially applies to those more or less freely irresponsible and hedonistic energies extracted from Carnival activities, which literally involve millions of uncaringly irresponsible revelers seeking the ecstasy of absolute oblivion and freedom from accountability for their actions -- oh how they hate one another and oh how Carnival gives them an opportunity to express it. In Natural terms, Carnival constitutes a generalized form of societal rape separating Brazilians from their own sacred inner character in a generalized denial of responsibility.

As has been said in reference to Brazil, "There is no sin below the equator." The pain Carnival releases is astonishingly powerful and profoundly irresponsible energy. Obviously Brazil husbands and uses this energy to make itself "happy" at the rest of our expense. The distorted character of Brazilian society with the most pronounced and unjust income distribution in the world and its openly destructive activities relative to the environment (as in the burning of the Amazon rain forest) were also noted as expressions of this societal pursuit.

My contribution in limiting the effectiveness of Brazil through the exposure and grounding of its being and presence was noted and the diminution of its influence throughout the world as a result was also observed. Heavens, maybe the world is waking up to what's going on in this Casbah, where the only purpose the population accepts is personal prominence (as per the criminal Bandeirantes and purely exploitationistic Portuguese and, in actual fact, the Caligula-variety of Roman tradition it is based on) on a general level and yawning indifference to the consequences of its actions and to the pain it causes. The drop in the level of societal "security" in hiding the connection of Brazilians with the actions that express them and accountability for their contribution to existence that I have brought on in recent days is now apparent and a great deal of pain and mischief is now easily being traced back to its Brazilian source.

December 5, 1996 
This morning's khakiki discussed various interesting aspects of the situation. First the Javanese described how they within a very short time were able to identify me as a divine being due to the absolute absence of imposition arising from my presence: I punish imposition; I do not practice it by pushing anyone to do anything or controlling anything at all through my presence. I let all beings be, whatever the agony involved in doing so. The Javanese wondered this morning how it is that after 15 years Brazil still has not accepted its responsibilities relative to me.

We also heard a general description of this work as opening the wound of humanity and allowing the putrid pus of evil that festers within us to come forth and suffer open expression, exposed in the light of being. This is a part of the process of healing the wound that humanity constitutes in the state of being and in the definition of existence itself.

In reference to Brazil it was heavily stated that this "party country" -- with all of its irresponsibility and destructiveness and crypto-tyrannical tendencies and practice of bad faith in all relations both within (batin) and without (lahir) -- is a tragic but truculent expression of a simple denial of accountability. As the openly stated canons defining the attitudes and practices of this group admonish: "Take advantage in everything" (Levar vantagem em tudo), "No holds barred" (Vale tudo) and the "quickfix solution" (jeitinho).


Our presence is now such that the open statement of Justice is clear within my ati sanubari and open being (rasaning kabir and rasaning batin), and will be spreading out gradually to the full being and presence. As a result, justification and maintenance of the overt and concerted practice of irresponsibility of these desperate reprobates is likely to become something increasingly unattractive to contemplate. We will obviously have no mercy in dealing with this purposive and systematic iniquity and infamy in relating to Nature, the world and the rest of humanity, notwithstanding the fact that, in its current escapist furor, the rest of humanity is deeply involved in this selfsame evil.

December 14, 1996 
Looking back now with the visibility somewhat clearer nowadays, I can remember my birthing (conception) roar when I came into this sphere: "I GOT YOU!" 
Perhaps we understand what I meant now.

As Sukinohartono comments, "Everything I have been saying applies to all of humanity. Anyone alive in the world carries sins. If we were pure we would not have been reborn into the world." I don't wish to argue with the obvious but, honestly, this is my first time among anything like "humans" and back where I link with this specific type of expression, the concept of life itself was often considered an orgiastic violation of trust. We were looking at three forms or orders of being.

  • The first was linked directly to open being without any personal disposition whatsoever like the "dumb earth" that Homer refers to and more properly expressed in the noble crystal beings and the openly stated comments on existence that they present. The problem with the first order is that it cannot effectively defend and manage its experience and that those beings that are proper working expressions of it exist only in great beings and volumes of presence. This order of being obviously is the stuff of beauty and knowledge and giving but its linkages with the rest of existence are generally rather than specifically stated. Evidently it is generally not individuated.

  • The second order of being is that of those that draw back a step from experience by receiving information and energy from other forms. They then work in terms of processing this received being. Trees and plants are of this class and amoebae and other microorganisms. They take in and process being but do not notably control or manipulate their own experience and are open to the first order of being in serving it and gather information to it.

  • The third order of being is that of those who can form a kind of separated reality in their own experience, taking in being through food, processing it and selecting from it in defining their experience and response to it and then releasing that which they cannot use as their leavings. These are the insects and animals of all kinds that have, especially when you get to the mammals, a remarkable ability to define their experience in contrast with or even oposition to the rest of existence.

This is as far as we had gotten in defining being at that time, although we had come up with an awareness of the need for a managerial and collective sense and awareness to take care of us all. That is where the human being arose and then went so hopelessly wrong. We have been chasing down that disaster ever since or maybe creating such a powerful vehicle just had to go through all of this confusion since those who were least interested in being of use would evidently have first access to it. Humans were not designed to take over in their own experience management at the expense of the rest of us, but that's what happened. As the Bible accurately reports in this particular, man has the divine form:

Then God said, "Let us make man in our image, in our likeness and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.

    So God created man 
     in his own image 
    in the image of God he created him; 
     male and female 
    he created them. (Genesis 1, 26-27)

    It is so, but the appreciation of the character of this role is misconstrued. God cares deeply about his charges and accepts them in open, first order association in taking on the responsibility of being. Man does not accept the pain and in fact man is lord over nothing as a result of not having earned his authority in that he tends to seek only his own comfort and convenience in his relations with all beings. Man in these terms looks like a dictator who has usurped the throne rather than earning it through service. Man has the mechanisms that nature, that we all together, have defined in association with this necessary coordinating and organizing being but then uses them to oppress and destroy and develop his own path of personal advantage. Man serves small purposes which generally are himself and the application of an "I'm-the-best-fuck-the-rest" credo in one way or another. Then there are the few exceptions: in Java's kebatinan we do a job in line with the divine character of human experience and accept the responsibilities that properly adhere to the being.

    But, sadly, humanity nowadays generally seeks nothing but domination and absolute release from the responsibilities that it bears in its nature and betrays with its actions. Now in the Suhul Being we are taking back the human form and returning it to its proper natural role. We will be redefining the character of existence in that everything ties into it. Prepare yourselves and seek to find and accept your responsibilities to all of us, in part because "it is meet and right to do so" but also for a simpler reason that humans are more certain to understand: your punishment for not doing so will be devastating and absolute, all the way down to the agonizing ground of being as the Suhul being knows it. I have had no difficulty standing the Suhul being: it is out of the openness that I have come and it is in openness to all that is that I am defined now. That is Suhul.

    Now imagine the punishment. Set your mind to visualizing the pain that is coming. Imagine the agony you have caused to other forms, other species, other ways of life and being coming back to you to teach a good and permanent lesson. There will be no more of this karmic nonsence. I promise. We have what we need now to enact proper Justice and we will do so.

    So, now I want you to imagine a world, this world so filled with the unbridled hedonism of humanity -- drugs, alcohol, escapism in its many forms -- and the ruthless denial of accountability that such profoundly irresponsible practices and behavior is connected with. I ask you now to imagine the real consequences of this virtually planet-wide bacchanal of sybaritic promotion and the resulting natural pain and environmental distruction as the plague of humans nears its devastating conclusion.

    I ask you that are "sensitive" to feel among the dead. When you do you will surely find that the picture has changed. The heavens and hells are disbanded: punishment is open for all offenses right down to the ground of being and in progress against those who have set themselves above the rest of us. Reward comes to those that openly serve existence and they now find themselves in a circumstance that is a window on the eternal path of Justice and serve it as they are able.

    We have a sort of heaven, I suppose, but is a working, not a promoted affair; it is an expression of Nature's open concern for us but to get there you have to be here and have served us all openly. There are no dispensations and no salvation based on anything at all. If you are on your own and serve and suit yourself, you will have to be burned clean of the pain you have caused the rest of us before you can join us.

    We also have the only remaining hell, a natural being called Bale, which is a place where those who define themselves at all of our expense and are unaccountable now begin to know the pain they are to us for themselves. Admittedly it is not a cheery spot in that the Closed Beings who get there face eternal solitary confinement due to their iniquity, their treachery, their cruelty and their indifference. The agony they will know forever is the pain they have given us all and denied satisfaction for. Those whom none can trust end up in Bale. We have a extensive and capable administration coming in large part out of the Fury being with Kar, Nemesis and Kundalini being some of the known spirits among the coordinating group.

    That's just the way it is.

    But you won't have to imagine these things for long. They are already present. For those of you locked in your personal paths, consider what I intoned above to Gloria in the 1996 letter: "Have no hope: Justice is here." This is Die Männerdämmerung, the Twilight of Man, and we who are open know only agony and disappointment in you. We know only a constantly rising and spreading and forming wrath in contemplating you and your destructive iniquity. You will receive your just deserts for serving nothing, nothing, nothing, nothing but infamy, in your frenzied drive to escape responsibility for your deeds, for your cruelty, for your scorn for all that form this world engulfed in your pollution and brutality, as you fly high expressing your "I'm-the-best-fuck-the-rest" modus vivendi at the expense of all those who are here. You make us sick and only your complete punishment will make us well. Just think of it as getting back what you have put in and finally getting what you have paid for. Nuff said. 
    However, for those of you, like so many Javanese, who have done and are doing much for us all, for those of you who really try and, in other words, do not betray what is beautiful within and without you to promote yourself, who pay attention to what you are, what you feel and what you do while accepting your responsibilities to those who are stated with you in an effort to:

Mamayu hayuning bawana 
Mamayu hayuning jagad 
Serve the harmony of the world 
Serve the harmony of the universe

your continuing reward and joy in knowing your own beauty and the beauty of those you have been working with and for all these years will be a gradually rising and truly wonderful experience as we all get to know one another for the rest of eternity.

eidenai crh ton polemon eonta xunon, kai Dikhn Erin, kai ginomena panta kat Erin kai Anagkhn.