SERIES 55 - Memahami Dan Mengenal 11 Sedulur | Understanding and Knowing the 11 Siblings
Jawa Meditation · Series 55 · Teaching
Memahami Dan Mengenal 11 Sedulur
Understanding and Knowing the 11 Siblings
The Jawa Meditation Lineage · jawameditation.com
I
Pembuka — Opening
Selama ini, kebanyakan pelaku meditasi/spiritual leluhur Jawa lebih mengenal adanya Sedulur Papat dan kelima Pancer, yang tergambarkan dengan warna Merah, Hitam, Kuning dan Putih. Jawa Meditation telah menguraikan dari Sedulur Papat ini menjadi lebih terinci lagi, yaitu membagi ke Papat ini menjadi sebelas, lengkap dengan letak dari masing-masing beserta sifatnya bagi kehidupan manusia.
For a long time, most practitioners of Javanese ancestral meditation and spiritual practice have known of the Four Siblings (Sedulur Papat) and the fifth, Pancer — represented by the colors Red, Black, Yellow, and White. Jawa Meditation has further elaborated upon these Four Siblings with greater precision, dividing the Four into eleven, complete with the location of each and their nature in human life.
Bagi pelaku spiritual yang rajin menjalankan meditasi, hal ini sangat penting untuk diketahui, dipahami dan harus mengenal sifat dari ke 11 Sedulur tersebut. Karena ke 11 Sedulur inilah yang menjadi gerak laku manusia di dalam kehidupan kesehariannya.
For spiritual practitioners who are diligent in their meditation, it is vitally important to know, understand, and come to recognize the nature of all 11 Siblings — because it is these 11 Siblings who become the driving force behind a person's conduct and behavior in their daily life.
Tentunya bila memahami semua ini, akan sangat membantu dalam proses pendalaman bermeditasi sehingga tujuan untuk mencapai manusia berbudi pekerti luhur akan sangat mudah terlaksana dan kedamaian dunia dapat tercipta.
When one truly understands all of this, it will greatly assist in the deepening of one's meditation practice — so that the goal of becoming a human being of noble character (budi pekerti luhur) will be much more readily fulfilled, and world peace can be brought into being.
Konteks — Context from the Jawa Meditation Teaching Lineage
The teaching of the 11 Siblings builds upon the foundational architecture of Jawa Meditation practice as developed across the lineage's published series. The journey from beginner meditation through intermediate stages, through the understanding of Spiritual Points, and finally to the mastery of Roso Meditation — all converge in this Series 55 teaching.
As established in Series 19 (Meditation as a Process to Understand the Divine Energy), the central movement of Jawa Meditation practice involves the rising of Rasa/Roso energy from the tailbone upward through the spine, merging with the Light of Hyang Maha Kuasa at the crown, and descending to cleanse all 7 openings of the head. This same energetic journey is the path by which the 11 Siblings are known, illuminated, and brought under the governance of the practitioner's inner awareness.
Series 55 is the culmination: with this understanding of the 11 Siblings and their precise locations on the body, the practitioner finally has a complete internal map — one that transforms meditation from a general pursuit of calm into a precise, systematic process of mastering the self.
II
Mengenai Sebelas Sedulur — About the Eleven Siblings
Ke-11 Sedulur ada di dalam setiap manusia tanpa terkecuali. Mereka bukan sekadar gambaran simbolis — mereka adalah kehadiran energetik nyata yang menempati lokasi anatomi spesifik pada tubuh, sebagaimana dipetakan dalam diagram Titik Spiritual (lihat gambar, tampak Depan dan Belakang).
The 11 Siblings exist within every human being, without exception. They are not symbolic figures — they are actual energetic presences occupying specific anatomical locations on the body, as mapped in the Spiritual Points diagram (see images, Front and Back views). Each Sibling carries an elemental nature, a location, a positive alertness function, and a shadow nature. The work of Jawa Meditation is the work of knowing them — and from that knowing, governing them.
| No. | Sedulur / Sibling | Location | Element | Nature (Shadow / Positive) |
|---|---|---|---|---|
| 1 | Permono | Forehead (Dahi) | Air / Yellow | Vigilant, sixth-sense perception (shadow: insatiable wanting; unchecked ego) |
| 2 | Endra | Lower left chest | Soil / Earth | Laziness dominant; serves as danger-signal alertness for negative events |
| 3 | Bayu | Lower right chest | Air | Spirited, steadfast; signals goodness. Shadow: possessiveness, jealousy, controlling urge |
| 4 | Bromo | Center chest | Fire — very strong | Commander of all Siblings; easily provoked to wrath; destructive when uncontrolled. Always under guidance of Pancer |
| 5 | Mayangkoro | Navel (Puser) | Fire | Greedy, monkey-natured: seizes others' things, mocking, deceitful; easily angered; never satisfied |
| 6 | Sukma Kencana | Coccyx / Tailbone | Air | Seat of sensual desire; also the origin-point of Perwitasari (water of life / sacred fluid) |
| 7 | Sukmarasa | Right & left hips / waist | Fire | Hypersensitive, easily offended (bilateral presence) |
| 8 | Gandarwaraja | Right shoulder | Fire — very strong | Fond of fighting, emotional, greedy, cruel. Also known as Sukmaraja |
| 9 | Nagatahun | Spine (Tulang Belakang) | Fire | Stirs conflict between others; speech dangerous, winding like a snake's venom. Also known as Sukmanaga |
| 10 | Jatingarang | Left shoulder | Soil / Earth | Fond of divination, daydreaming; skilled storyteller and captivating speaker. Also known as Sukma Jati |
| 11 | Bagindakilir | Fingertips (all fingers) | Water | Cannot be still; compelled to help others; its energy heals both self and others. Also known as Nur Rasa (Light of Feeling) |
| ✦ | Pancer — Hyang Maha Suci | Crown of head (Ubun-ubun) | Water / Divine Light | Wholly pure and good; the only direct channel to Hyang Maha Kuasa; the 12th and unifying presence |
Uraian Lengkap — Complete Descriptions of Each Sibling
Berada di dahi, mempunyai sifat yang waspada, hati-hati, serta dapat melihat hal yang tidak tampak dengan mata biasa. Tetapi, perlu diketahui bahwa penglihatan ini lebih sering samar, jadi tidak selalu terang dan jelas.
Located at the forehead, possessing a nature that is vigilant and attentive, and able to perceive things not visible to the ordinary eye. However, it should be known that this perception is more often vague — not always bright and clear.
Berasal dari unsur Udara yang berwarna Kuning. Mempunyai sifat 'selalu menginginkan sesuatu'. Yang harus selalu disadari dari Permono ini adalah sifat buruknya — yaitu egonya akan terlihat jelas, di mana setiap saat selalu menggunakan indera penglihatan tanpa ada batasannya.
Originating from the yellow-colored element of Air (Udara). Its nature is 'always wanting something.' What must always be recognized about Permono is its shadow nature: when dominant, the ego becomes clearly visible — at every moment it is always using the senses of perception without any restraint.
Mempunyai sifat utama pemalas, dengan unsur alamnya adalah tanah, terletak di area bagian kiri bawah dada. Walau pemalas menjadi dominan, tetapi secara kewaspadaan diri, Endra ini berfungsi menjadi penanda akan adanya bahaya atau segala kejadian yang akan dihadapi yang sifatnya buruk atau negatif.
Possessing a primary nature of laziness, with its elemental origin being Earth, located in the area of the lower left chest. Although laziness is its dominant trait, in terms of self-awareness Endra functions as a signal of impending danger — a warning of any event that will be encountered whose nature is bad or negative.
Bersifat semangat, serta tangguh, tidak mudah menyerah dalam segala hal, di bagian kanan bawah dada. Juga merupakan alat kewaspadaan, penunjuk atas suatu kejadian yang terjadi tetapi selalu memberikan tanda kebaikan bagi manusianya. Walaupun mempunyai sifat yang penuh semangat tetapi dari sisi negatifnya mempunyai sifat yang sangat posesif; yaitu mempunyai keinginan yang sangat kuat atau berlebihan, diserta rasa cemburu dan keinginan untuk mengontrol, bahkan penuntut.
Spirited and steadfast in nature — not easily giving up in all matters — located in the lower right area of the chest. Also functions as a tool of alertness, pointing to any event that occurs yet always giving a signal of goodness to its person. Although it possesses a nature full of spirit, from its shadow side it has a very possessive nature: a desire that is very strong or excessive, accompanied by jealousy and the will to control, even to the point of being demanding.
Mempunyai sifat yang sangat berbahaya bagi manusia yaitu: pemarah. Sangat mudah terpancing amarah, sangat emosional dan satu hal yang sangat terlihat dari sifat ini adalah selalu ingin menghancurkan apapun jika ia sudah dikuasai hawa amarahnya. Bersemayam di dada tengah, merupakan unsur Api yang sangat kuat.
Possessing a nature most dangerous to the human being — wrath. Very easily provoked into anger, very emotional, and always wanting to destroy everything when overcome by its anger. Residing at the center of the chest, representing the element of Fire (Api) which is very powerful.
Walaupun mempunyai perangai yang berbahaya bila tidak terkontrol, tetapi harus dipahami bahwa Bromo ini adalah pengontrol atau komandan terhadap Sedulur yang lain, namun Bromo tetap berada dalam panduan dari Pancer atau Hyang Maha Suci.
Although possessing a dangerous nature when uncontrolled, it must be understood that Bromo is in fact the controller or commander of all the other Siblings — yet Bromo always remains under the guidance of Pancer or Hyang Maha Suci (the Supreme Holy One).
Berunsurkan api, berada di titik puser, mempunyai sifat seperti kera, antara lain sering merebut atau merampas barang orang lain, mencuri, mengejek dan sebagainya. Oleh karena berasal dari unsur api, maka adapula sifatnya yang mudah terpancing amarah; rakus tidak pernah merasa puas dan senang menyembunyikan barang yang bukan haknya.
Of the fire element, located at the navel point, possessing a nature like a monkey — often seizing or taking the belongings of others, stealing, mocking, and so forth. Because it originates from the fire element, it is also easily provoked into anger; greedy, never feeling satisfied, and fond of concealing things that are not rightfully its own.
Berasal dari unsur Udara. Sifat mengumbar seksual, bersemayam di tulang tungging (ekor) dan merupakan tempat kebirahian. Oleh karena sebagai tempat kebirahian itulah, maka juga dipakai tempat oleh Perwitasari atau air kehidupan untuk membuat benih kehidupan.
Originating from the element of Air (Udara). Its nature is one of unrestrained sexuality, residing in the coccyx (tailbone) and representing the seat of sensual desire. Because it serves as the seat of desire, it is also used by Perwitasari — the water of life — as the place to create the seeds of life.
This is the same point from which the rising vibration of Rasa/Roso meditation begins its journey upward through the spine. The tailbone is simultaneously the seat of the most untamed desire and the origin point of the sacred energetic movement toward the Divine. This dual nature — the lowest and the most sacred — is at the heart of Jawa Meditation's understanding of the human body.
Mempunyai sifat sangat perasa dan mudah tersinggung, bersemayam di pinggang kanan dan kiri, merupakan bagian dari energi Api.
Possessing a very sensitive and easily offended nature, residing at the right and left hips, representing a part of the fire element energy. Sukmarasa appears as Point 8 in the Back view, on both the right and left sides at the lower torso / hip level. This is one of the few Siblings with a bilateral presence — both sides are active.
Mempunyai watak suka berkelahi, emosional dan bersifat tamak, selain itu sangat kejam, bertempat di bahu kanan, dikenal juga sebagai Sukmaraja. Unsur apinya sangat terlihat.
Possessing a nature that is fond of fighting, emotional and greedy, as well as very cruel. Located at the right shoulder, also known as Sukmaraja. Its fire element nature is very strongly apparent.
Senang mengadu domba, mulutnya berbahaya, sering berbelit-belit dalam mengutarakan niatnya, seperti sifat dari ular, mempunyai bisa yang mematikan. Bersemayam di tulang belakang, merupakan bagian dari unsur api, dikenal juga dengan nama Sukmanaga.
Fond of stirring conflict between others; its speech is dangerous, often winding and convoluted in expressing its intentions — like the nature of a snake, possessing a deadly venom. Residing in the spine, representing a part of the fire element, also known by the name Sukmanaga. Its location along the spine is significant: this is the same channel through which Perwitasari rises during meditation. An ungoverned Nagatahun interferes with this sacred upward movement.
Mempunyai watak senang meramal, serta berangan-angan atau berkhayal. Bersemayam di bahu kiri, selain itu disebut juga Sukma Jati. Selain senang meramal, juga sangat pandai dalam bercerita, menarik hati dalam bertutur kata. Merupakan bagian dari unsur tanah.
Possessing a nature that enjoys divination, daydreaming, and fantasizing. Located at the left shoulder, also known as Sukma Jati. Besides enjoying divination, it is also very skilled in storytelling and captivating in speech. Represents a part of the earth element.
Mempunyai sifat tidak bisa diam, senang bergerak untuk menolong sesama dan energinya bisa menyembuhkan baik untuk diri sendiri maupun orang lain. Disebut juga dengan Nur Rasa, dan bersemayam di seluruh ujung jari, berasal dari unsur Air.
Possessing a nature that cannot be still, fond of moving to help others, and its energy can bring healing both to oneself and to other people. Also called Nur Rasa (Light of Feeling), residing throughout the fingertips, originating from the element of Water. Bagindakilir / Nur Rasa is the only Sibling whose nature is wholly positive in its expression — the healer among the Siblings.
Dan dari ke 11 Sedulur ini, akan menjadi lengkap dengan adanya Pancer atau yang disebut Hyang Maha Suci dan bersemayam di ubun-ubun. Mempunyai sifat yang sangat baik, karena berasal dari sinar cahaya Hyang Maha Kuasa, sehingga suci dan bersih; inilah yang dapat berhubungan dengan Hyang Maha Kuasa, mempunyai unsur warna energi Air.
And from these 11 Siblings, the picture becomes complete with the presence of Pancer — also known as Hyang Maha Suci — who resides at the crown of the head (ubun-ubun). Possessing a nature that is wholly good, because it originates from the light of Hyang Maha Kuasa, it is therefore pure and clean; this is the one that can be in direct connection with Hyang Maha Kuasa, and carries the energy element of Water.
III
Refleksi Penutup — Closing Reflection
Dengan mengenal sifat-sifat dari 11 Sedulur ini — ada yang baik, kurang baik bahkan tidak baik — maka dengan meditasi yang baik dan benar, watak ini harus dikendalikan dan diarahkan kepada kesucian dan budi luhur.
By knowing the natures of these 11 Siblings — some good, some less than good, and some not good at all — through meditation that is sincere and true, these natures must be controlled and directed toward purity and noble character (budi luhur).
Dengan meditasi mengikuti sinar air suci Perwitasari atau air kehidupan yang berasal dari tulang ekor, setelah diproses bercampur dengan Sinar Cahaya Hyang Maha Kuasa, maka tujuan mencapai kesucian dan budi luhur akan tercapai.
Through meditation — following the sacred light of Perwitasari, the water of life originating from the tailbone — after it is processed and merges with the Light of Hyang Maha Kuasa, the goal of reaching purity and noble character will be achieved.
Untuk benar-benar mengenal sehingga bisa mengendalikannya, perlu secara rutin bermeditasi Roso, yaitu dengan mengikuti proses-proses secara benar. Mengapa ini menjadi penting, karena apabila manusia tidak mampu menguasai dan mengendalikan sifat-sifat buruk dari 11 Sedulur akibatnya manusia itu sendiri akan dikendalikan oleh sifat-sifat buruk tersebut.
To truly know and therefore be able to control them, one must regularly practice Roso Meditation — by following the processes correctly. This is why it becomes important: because if a human being is unable to master and control the negative natures of the 11 Siblings, then that human being will themselves be dominated and controlled by those negative natures.
IV
Langkah-Langkah dalam Proses Bermeditasi Roso — The Steps in the Process of Roso Meditation
Bagian ini memuat ajaran garis silsilah yang lengkap dan utuh mengenai proses Meditasi Roso sebagaimana kaitannya dengan penguasaan 11 Sedulur. Tidak ada yang dihilangkan atau diubah. Baca dengan cermat — ini adalah proses yang tepat dan berurutan, bukan metode umum. Setiap langkah harus benar-benar dialami sebelum melanjutkan ke langkah berikutnya.
This section contains the complete, verbatim lineage teaching on the Roso Meditation process as it relates to the mastery of the 11 Siblings. Nothing has been removed or altered. Read carefully — this is a precise, sequential process, not a general method. Each step must be genuinely experienced before moving to the next.
Ringkasan Proses — Process Overview
| Day(s) | Stage / Process | What the Practitioner Experiences |
|---|---|---|
| Days 1–6 | First Step: Rasa Sejati arises | Separate Rasa from Pangrasa. Feel the vibration of Perwitasari rising from the tailbone through the spine to the cerebellum, then cerebrum. The vibration merges with the Light of Hyang Maha Kuasa and descends, cleansing all 7 openings of the head. Gathers at the tip of the tongue as the Atom Berjiwa (Living Atom). Practice for 5–6 consecutive days. |
| Days 7–8 | Second Step: Rasa Diliputi Cahaya | Feel the cleansing at all 7 openings, then the separation between body and head (Tigas Jonggo). Rasa and Cahaya gather together. The practitioner now possesses Kewaskitaan — clarity in speech. Eliminate all arrogance and anger; speak only good words. |
| Day 9–10 | Third Step: Curiga Manjing Warangka | Begin separation of Rasa from Cahaya — to follow the Cahaya toward Hyang Maha Kuasa. The beginning of Racut (Spiritual Journey). Close all 9 openings and surrender completely. On Day 10: observe Pudak Sinumpet — the Light of Hyang Maha Kuasa closes over the crown. This is the true Suwung. |
| Day 11 | Fourth Step: Knowing, Mastering, and Controlling the 11 Siblings | The most important day. The practitioner now has a true picture of what a human being of noble character (budi luhur) means: one who has come to know, master, and control the natures of all 11 Siblings within themselves. |
Pertama — First
Meditator harus dapat memisahkan Rasa dan Pangrasa, yaitu dimana segala angan-angan, pikiran, ciptaan-ciptaan dan gagasan-gagasan harus dihilangkan sama sekali, tinggal rasa yang meliputi seluruh tubuh atau Rasa Sejati.
The meditator must be able to separate Rasa (pure feeling) from Pangrasa (thoughts and imaginings) — meaning all daydreams, thoughts, creations and ideas must be completely eliminated, leaving only the feeling that pervades the entire body — the Rasa Sejati (True Feeling).
Rasakan naiknya getaran air Perwitasari/kehidupan yang keluar dari tulang ekor, melalui ruas-ruas tulang punggung ke atas otak kecil menuju otak besar. Getaran air kehidupan akan menyatu dan memperoleh Sinar Cahaya Hyang Maha Kuasa, maka perlahan akan turun menuju ke mulut.
Feel the rising vibration of Perwitasari — the water of life — emerging from the tailbone, traveling through the spinal vertebrae upward to the cerebellum (otak kecil) and toward the cerebrum (otak besar). The vibration of the water of life will merge with and receive the Light of Hyang Maha Kuasa, then slowly descend toward the mouth.
Berkumpul di ujung lidah yang disebut Atom Berjiwa atau sari-sarinya hidup, inilah yang akan mengisi gelombang-gelombang hidup yang dikenal sebagai alat kewaspadaan Rasa. Proses sebelum getaran air suci berkumpul di mulut/ujung lidah, pelaku meditasi harus benar-benar merasakan turunnya getaran Rasa sejak dari otak besar menuju ke 7 lubang di kepala, dimana getaran rasa yang sudah memperoleh dan menyatu dengan Sinar Cahaya itu membersihkan ke 7 lubang tersebut secara berturutan — dari mata, telinga, hidung dan terakhir mulut — baru berkumpul di ujung lidah.
It gathers at the tip of the tongue — called the Atom Berjiwa (Living Atom) or the essence of life — which will fill the waves of life known as the tools of Rasa awareness. Before the vibration of the holy water gathers at the mouth/tip of the tongue, the meditating practitioner must truly feel the descent of the Rasa vibration from the large brain toward the 7 openings of the head — where those vibrations of feeling, having received and merged with the Light, cleanse through those 7 openings in sequence: from the eyes, ears, nose, and finally the mouth — before gathering at the tip of the tongue.
Untuk benar-benar memahami proses ini, pelaku meditasi harus melakukan meditasi rutin selama 5 sampai 6 hari berturut-turut.
To truly comprehend this process, the meditating practitioner must practice meditation routinely for 5 to 6 consecutive days.
Kedua — Second
Setelah benar-benar dapat merasakan proses pada langkah pertama dan memahaminya dengan benar, maka proses selanjutnya adalah pelaku meditasi harus dengan teliti merasakan proses terjadinya pembersihan di 7 lubang pada kepala, sampai akhirnya merasakan terjadinya pemisahan antara badan dan kepala, dimana dalam proses ini terjadinya Rasa dan Cahaya berkumpul, dan sebagai alat kewaspadaan Rasa yaitu dimana pelaku sudah memiliki Kewaskitaan dalam ucapan, sehingga harus benar-benar menghilangkan sifat angkara murkanya dan berucap yang baik.
After truly being able to feel the process of the first step and understanding it correctly, the next process is for the meditating practitioner to carefully feel the cleansing process occurring at the 7 openings of the head, until finally feeling the separation between the body and the head — where in this process the Rasa and Cahaya (Light) gather together, and as the tool of Rasa awareness the practitioner already possesses Kewaskitaan (clarity of perception) in speech — and must therefore truly eliminate the nature of anger and arrogance and speak only good words.
Proses ini disebut dengan 'Rasa diliputi oleh Cahaya'. Ini semua terjadi pada hari ke 7 dan 8 dalam bermeditasi rutin.
This process is called 'Rasa diliputi oleh Cahaya' (Feeling Enveloped by Light). All of this occurs on days 7 and 8 in routine meditation.
Ketiga — Third
Pada hari ke sembilan, setelah merasakan proses berkumpulnya Rasa dan Cahaya, maka pelaku mulai memasuki proses pemisahan antara Rasa dan Cahaya, yang mana tujuannya adalah untuk mengikuti proses Cahaya menuju sentral yaitu Hyang Maha Kuasa, dan ini sudah merupakan proses perjalanan Spiritual dalam mencapai proses Racut. Dalam istilah Jawa disebut Curiga Manjing Warangka.
On the ninth day, after feeling the process of the gathering of Rasa and Cahaya, the practitioner begins to enter the process of separation between Rasa and Cahaya — whose purpose is to follow the Cahaya process toward the center, that is Hyang Maha Kuasa — and this has already become the process of the Spiritual Journey in reaching the process of Racut. In Javanese terms this is called Curiga Manjing Warangka (the kris returning to its sheath).
Adapun yang harus diamati dan dirasakan benar pada meditasi ini, pelaku melakukan proses menutup 9 lubang dan sudah benar-benar pasrah dalam bermeditasi.
What must be observed and truly felt in this meditation: the practitioner carries out the process of closing the 9 openings and is truly surrendered in meditation.
Dilanjutkan proses hari ke 10 dengan mengamati proses terjadinya Pudak Sinumpet, dimana pelaku merasakan Cahaya Hyang Maha Kuasa seakan menutupi ubun-ubun pelaku meditasi, dan ini inilah terjadinya 'Suwung' yang sebenarnya.
This continues into the 10th day, observing the process called Pudak Sinumpet — where the practitioner feels the Light of Hyang Maha Kuasa as if closing over the crown of the head (ubun-ubun) of the meditating practitioner — and this is the true occurrence of 'Suwung.'
Jadi bila banyak orang mengatakan bahwa mencapai Suwung, adalah energi rasa di kepala dan dada sama, tenang, damai, bila tidak melalui ke 10 proses, maka semua itu adalah angan-angan belaka.
So when many people say that reaching Suwung is the feeling of energy at the head and chest becoming the same — calm, peaceful — if it has not been reached through these 10 processes, then all of that is merely empty imagination.
Ke Empat — Fourth
Ini adalah hari ke 11 yang paling penting bagi pelaku meditasi, karena inilah yang akan memberikan gambaran sebenarnya bahwa manusia yang berbudi luhur adalah manusia yang sudah dapat mengenal, menguasai dan mengontrol sifat-sifat dari 11 Sedulur dalam dirinya.
This is the 11th day and the most important for the meditating practitioner, because this is what will truly give a real picture that a human being of noble character (budi luhur) is a human being who has already been able to know, master and control the natures of the 11 Siblings within themselves.
V
Proses Mengenal 11 Sedulur pada Tubuh Manusia — The Process of Knowing the 11 Siblings in the Human Body
Adapun proses yang dilakukan, adalah setelah benar-benar mengalami proses tertutupnya ubun-ubun oleh Cahaya Hyang Maha Kuasa, lalu perlahan rasakan turunnya cahaya tersebut dengan niat dalam hati untuk mengenal 11 Sedulur. Maka Cahaya tersebut akan turun perlahan menuju titik beradanya 11 Sedulur secara perlahan, dimana pada setiap titik, Cahaya akan menyinari dan pelaku akan dapat merasakan kebahagiaan dan kedamaian, begitu seterusnya sampai pada titik ke 11.
The process to be carried out is: after truly experiencing the process of the closing of the ubun-ubun (crown) by the Light of Hyang Maha Kuasa, slowly feel the descent of that Light with the intention in the heart to know the 11 Siblings. The Light will then slowly descend toward the location of each of the 11 Siblings — where at every point the Light will illuminate, and the practitioner will be able to feel happiness and peace — and so it continues until the 11th point.
Bila seluruh titik 11 Sedulur sudah terasakan tersinari Cahaya, maka pelaku benar-benar merasakan bahwa seluruh Cahaya meliputi tubuh dan berpusat di ubun-ubun, menyatu penuh dengan Cahaya Hyang Maha Kuasa. Ikuti pernapasan melalui ubun-ubun, dan amati Cahaya yang keluar dari ubun-ubun. Perlahan dalam hati berniat 'Menghadap Hyang Maha Kuasa'. Ikutilah Cahaya tersebut dengan ikhlas dan pasrah.
When all 11 points of the Siblings have been felt to be illuminated by the Light, the practitioner truly feels that the entire Light envelops the body and is centered at the crown (ubun-ubun), merging fully with the Light of Hyang Maha Kuasa. Follow the breath through the crown, and observe the Light flowing out from the crown. Slowly, within the heart, make the intention: 'Menghadap Hyang Maha Kuasa' (Facing the Almighty). Follow that Light with sincerity and surrender.
Begitulah proses untuk mengenal 11 Sedulur pada tubuh manusia. Dimana semua proses dari langkah pertama sampai langkah ke Empat setiap kali bermeditasi, semua itu untuk tetap memelihara Energi Cahaya yang ada dalam tubuh ini tetap bersih, sehingga badan ini tetap sehat.
Thus is the process for knowing the 11 Siblings within the human body. Where all processes from the first step to the fourth step are to be performed every time one meditates — all of this to continuously maintain the Light Energy within this body to remain clean, so that this body remains healthy.
How the Light Moves Through the 11 Siblings
The movement of the Light through the 11 Siblings is not a fixed anatomical sequence that every practitioner follows in the same order. It is a living, responsive process.
Fase Pertama — Sedulur Dominan terlebih dahulu: Ketika pertama kali melakukan praktik ini, Cahaya turun dari Pancer langsung menuju titik Sedulur yang paling dominan di dalam diri pelaku. Tidak ada urutan anatomis yang tetap. Cahaya tetap di titik dominan ini sampai kekacauan di sana cukup tenang, lalu berpindah ke titik dominan berikutnya.
Phase One — The Dominant Siblings first: When conducting this practice for the first time, the Light descends from Pancer directly to the most dominant Sibling point within the practitioner — the point where the greatest energy turmoil resides. It does not follow a fixed anatomical sequence. Each person carries a different dominant Sibling at this stage of their practice, determined by their own character, accumulated habits, and the state of their inner life. The Light remains at this dominant point until the practitioner feels the turmoil there has been sufficiently calmed.
Fase Kedua — Kembali ke Pancer, lalu urutan lengkap: Setelah tidak ada lagi titik dominan yang dirasakan, Cahaya kembali ke Pancer di ubun-ubun. Dari sana, Cahaya turun melalui semua 11 Sedulur sesuai urutan yang telah ditetapkan — secara sistematis, titik demi titik.
Phase Two — Return to Pancer, then the full sequence in order: Once no further dominant points are felt, the Light returns to Pancer at the crown. From there, it descends through all 11 Siblings in the established order — systematically, point by point, as mapped in the body diagram sequence — illuminating each one until all points have been felt in peace and completeness.
The Established Order of the 11 Points (Phase Two Sequence)
- 1.Pancer / Ubun-ubun — Crown of head; the Light enters and closes here first (Pudak Sinumpet)
- 2.Permono — Forehead (Dahi); vigilance, perception
- 3.Bromo — Center chest; the commander; the Fire point that governs all others
- 4.Bayu — Lower right chest; spirit and alertness to goodness
- 5.Endra — Lower left chest; earth, laziness, alertness to danger
- 6.Mayangkoro — Navel (Puser); the monkey nature; governance of desire
- 7.Gandarwaraja / Sukmaraja — Right shoulder; the fighter; raw social force
- 8.Jatingarang / Sukma Jati — Left shoulder; the dreamer and storyteller
- 9.Nagatahun / Sukmanaga — Spine; dangerous speech; the channel to be cleared for Perwitasari
- 10.Sukmarasa — Right and left hips; the easily offended; bilateral sensitivity
- 11.Sukma Kencana — Coccyx / Tailbone; origin of Perwitasari; seat of desire that becomes the seat of sacred energy
- 12.Bagindakilir / Nur Rasa — Fingertips (all fingers); the healer; the Water element completing the circuit
Sumber — Sources
Primary Lineage Teaching
S55 — Memahami dan Mengenal 11 Sedulur / Understanding and Knowing the 11 Siblings. Series 55 Teaching. The Jawa Meditation Lineage. Jawa Meditation, 2026.
Body Diagram Sources
Spiritual Points — Front View. Body diagram. Jawa Meditation / The Jawa Meditation Lineage. www.jawameditation.com.
Spiritual Points — Back View. Body diagram. Jawa Meditation / The Jawa Meditation Lineage. www.jawameditation.com.
Jawa Meditation Blog Series — Meditation Practice Foundation
Meditation for Beginner. Jawa Meditation. August 29, 2020.
Meditation Intermediate 4 (includes Tigas Jonggo). Jawa Meditation. November 18, 2020.
Jawa Meditation Blog Series — Meditation Points
Meditation Points 1 — Permono & Bromo. Jawa Meditation. December 1, 2021.
Meditation Points 2 — Endro & Bayu. Jawa Meditation. December 2021.
Meditation Points 3 — Sukma Kencana & Sukmarasa. Jawa Meditation. December 2021.
Meditation Points 4 — Sukmanaga & Sukma Jati. Jawa Meditation. December 2021.
Meditation Points 5 — Nur Roso & Pancer. Jawa Meditation. December 2021.
Jawa Meditation Blog Series — Advanced Discussion
Series 19 — Meditation as a Process to Understand the Divine Energy. Jawa Meditation. May 7, 2021.
Series 21 — Breathing and Energy. Jawa Meditation. August 6, 2021.
Series 31 — Manunggaling Kawulo Gusti / Oneness. Jawa Meditation. October 28, 2022.
Series 42 — 3 Jalan Pernapasan Dalam Meditasi / 3 Paths of Breathing in Meditation. Jawa Meditation. March 20, 2026.
Rahayu · Rahayu · Rahayu
May all beings be in safety, health, happiness and peace.
jawameditation.com
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