Explanation: Kejawèn is a syncretic Javanese cultural tradition that blends animistic, Buddhist, Islamic, and Hindu elements, and is not exclusively Islamic.

Explanation: The term 'kebatinan' is derived from the Arabic word 'batin,' meaning 'inner' or 'hidden,' and refers to the science of the inner self or inwardness.

Explanation: Kejawèn is indeed known by several alternative names, including Javanism, Kebatinan, Agama Jawa, and Kepercayaan, reflecting its multifaceted nature.

Explanation: In Kejawèn, Old Javanese is mainly used in rituals, while Bagongan Javanese is primarily used in daily practice.

Explanation: Alternative names for Kejawèn include Javanism, Kebatinan, and Agama Jawa. 'Syirik' is an Islamic term for idolatry, used by Malaysian authorities to describe elements of kebatinan.

Explanation: Kejawèn is primarily practiced in the Central and eastern regions of Java, where it is deeply embedded in the cultural and religious beliefs of the Javanese people.

Explanation: The term 'kebatinan' is derived from the Arabic word 'batin,' meaning 'inner' or 'hidden,' and specifically refers to 'the science of the inner' or 'inwardness,' focusing on inner cultivation.

Explanation: In practice, 'kebatinan' emphasizes inward cultivation of inner peace, whereas 'kejawèn' is more outward and community-oriented, manifesting through rituals and communal practices.

Explanation: 'Kebatinan' and 'kejawèn' practices are extensively documented in texts housed in the Sonobudoyo library in Yogyakarta and the main Kraton Libraries of Surakarta and Yogyakarta.

Explanation: In Kejawèn, Old Javanese is mainly used in rituals, while Javanese, particularly Bagongan Javanese, is primarily used in daily practice.

Explanation: Hinduism arrived in the Indonesian Archipelago as early as the first century, with early Hindu states established by the fourth century. Majapahit was a later Hindu-Buddhist empire.

Explanation: The 'Kyai' were Muslim scholars who emerged as the new religious elite after Islam spread, replacing Hindu influences and serving as intermediaries.

Explanation: 'Santri' Javanese Muslims, also known as 'putihan,' are considered more orthodox in their Islamic belief and practice, strictly observing daily ritual prayers.

Explanation: Clifford Geertz described Javanese syncretism through a threefold distinction: 'abangan,' 'santri,' and 'priyayi.'

Explanation: Theosophy significantly influenced Kejawèn in the early and mid-twentieth century, with many influential Indonesians joining the Theosophical Society and some kebatinan groups being founded by Theosophists.

Explanation: The last and largest Hindu-Buddhist Javanese empire was Majapahit, not Singhasari.

Explanation: Islam was widely adopted in Java around 1500 CE, initially gaining acceptance among the elites and upper echelons of society, which facilitated its broader dissemination.

Explanation: 'Abangan' Javanese Muslims do not strictly observe Islamic rituals; instead, they blend pre-Islamic animistic and Hindu-Buddhist concepts with a superficial acceptance of Islam, emphasizing inner purity.

Explanation: Hinduism, as an Indian influence, reached the Indonesian Archipelago as early as the first century.

Explanation: The ancient Indonesian Hindu kingdom of Mataram is known for the construction of the majestic Prambanan temple.

Explanation: After the spread of Islam, the 'Kyai' (Muslim scholars) emerged as the new religious elite, serving as principal intermediaries between the village masses and the supernatural realm.

Explanation: 'Abangan' Javanese Muslims are characterized by their emphasis on inner purity and their blending of pre-Islamic animistic and Hindu-Buddhist concepts with a superficial acceptance of Islam, rather than strict observance of rituals.

Explanation: Clifford Geertz described Javanese syncretism through a threefold distinction: 'abangan' (lower class), 'santri' (more orthodox Muslims), and 'priyayi' (elite varieties).

Explanation: Christianity was introduced to Java in the early 16th century by Portuguese traders and missionaries.

Explanation: Theosophy significantly influenced Kejawèn in the early 20th century, leading many influential Indonesians to join the Theosophical Society and contributing to the founding of several kebatinan groups.

Explanation: 'Kepercayaan' is an official Indonesian term, 'Believer in One Mighty God,' that serves as an umbrella for various mystical forms like 'kebatinan,' 'kejiwan,' and 'kerohanian.'

Explanation: According to Choy, 'kebatinan' generally does not have a specific prophet, sacred book, or distinct religious festivals, although individual movements may develop their own foundational writings.

Explanation: The 'batin' in 'kebatinan' philosophy refers to the 'inner' or 'hidden' self, or the 'inner person,' focusing on inward cultivation rather than external physical actions.

Explanation: The metaphysical aim of 'kebatinan' is indeed to seek harmony within one's inner self, a connection with the universe, and with an Almighty God.

Explanation: The metaphysical aim of 'kebatinan' is to seek harmony within one's inner self, a connection with the universe, and with an Almighty God.

Explanation: Central to 'kebatinan' beliefs are Javanese ideals that combine human wisdom ('wicaksana'), psyche ('waskita'), and perfection ('sempurna').

Explanation: The 'batin' in 'kebatinan' philosophy refers to the 'inner' or 'hidden' self, or the 'inner person,' which is the focus of inward cultivation.

Explanation: 'Tapa Ngalong' involves meditating by hanging from a tree, while 'tapa Kungkum' involves meditating submerged in water.

Explanation: 'Pasa Mutih' is a fasting practice in Javanese spiritualism where adherents consume only pure water and plain rice, abstaining from salted and sweetened foods.

Explanation: In 'kebatinan' animistic worship, a 'dukun' (healer or shaman) is consulted for advice if sacrifices or pilgrimages fail to placate angry deities or spirits, particularly when illness or misfortune occurs.

Explanation: 'Pasa Ngebleng' is a fasting practice that involves a longer, continuous period, typically 3, 5, or 7 days, not a short daily practice.

Explanation: 'Kebatinan' practices are often performed individually at home, in caves, or on mountain perches, rather than in formal religious buildings.

Explanation: 'Tapa Ngadam' involves standing or walking on foot from sunset till sunset, maintaining silence for 24 hours. Meditating by hanging from a tree is 'tapa Ngalong'.

Explanation: The general purpose of practices in 'kebatinan' is to acquire 'ilmu' (knowledge or power) and to seek spiritual and emotional relief.

Explanation: 'Pasa Mutih' is the fasting practice where adherents consume only pure water and plain rice, abstaining from salted and sweetened foods.

Explanation: 'Kebatinan' often implies animistic worship, encouraging sacrifices and devotions to local and ancestral spirits, believed to inhabit natural objects and grave sites.

Explanation: 'Tapa Pati-Geni' is a 'kebatinan' practice that involves avoiding fire or light for a day or several days and isolating oneself in dark rooms as a form of ascetic discipline.

Explanation: 'Tapa Ngadam' is a 'kebatinan' practice where an individual stands or walks on foot from sunset till sunset, maintaining silence for 24 hours, as a form of spiritual austerity.

Explanation: 'Pasa Ngebleng' is a fasting practice in Javanese spiritualism that involves fasting for a longer, continuous period, typically 3, 5, or 7 days.

Explanation: Muhammad Subuh Sumohadiwidjojo, the founder of Subud, described the 'latihan kejiwaan' as guidance from 'the Power of God' or 'the Great Life Force.'

Explanation: Sumarah's early emphasis was on occult practices like invulnerability to weapons ('kanoman'), which later shifted to 'surrender to God' after Indonesia gained independence.

Explanation: Pangestu's doctrine, revealed to Sunarto Mertowarjoyo, details the path to obtaining 'wahyu,' which refers to the blessing of God.

Explanation: Sapta Dharma's central practice, 'suji' (meditation), aims to free man from his passions, not to achieve invulnerability against weapons, which was an early emphasis of Sumarah.

Explanation: In Sumarah theology, the 'Jiwa' is the ineffable soul located in the invisible world within the chest, governing thought and reason, distinct from the physical body and brain where 'Sukusma' governs passions.

Explanation: In Sumarah theology, the 'Sukusma' is indeed a section of the physical body and brain that governs passions and thinking functions for memory and communion with God.

Explanation: Subud was founded in the 1920s by Muhammad Subuh Sumohadiwidjojo.

Explanation: The name 'Subud' is derived from three Sanskrit words: 'susila' (good character), 'bodhi' (force of the inner self), and 'dharma' (trust in God).

Explanation: In its early days, before Indonesia gained independence, Sumarah's emphasis was on teaching 'kanoman,' occult practices like invulnerability to weapons.

Explanation: Sumarah theology posits that humankind's soul is akin to the holy spirit, a spark from the Divine Essence, suggesting that humans are, in essence, similar to God.

Explanation: Sapta Dharma, founded by Harjo Sapura, aims to free man from his passions through its teachings and practices.

Explanation: The central practice of Sapta Dharma is 'suji' (meditation), which resembles Hindu Kundalini yoga in its theory and practice.

Explanation: The 'latihan kejiwaan' in Subud is described by its founder, Muhammad Subuh, as guidance from 'the Power of God' or 'the Great Life Force'.

Explanation: The 'wahyu' in Pangestu's doctrine refers to the blessing of God, which practitioners seek to obtain.

Explanation: In Sapta Dharma teachings, Semar is considered the guardian spirit of Java, whom practitioners aim to reach through meditation.

Explanation: In Sumarah theology, the 'Jiwa' is the ineffable soul, located in the invisible world within the chest, responsible for governing thought and reason.

Explanation: The 'Sukusma' in Sumarah theology is a section of the physical body and brain that governs passions and thinking functions for memory and communion with God.

Explanation: Indonesia's Pancasila foundation officially recognizes only the 'belief in the one and only God,' which is often interpreted as the sole recognition of monotheism.

Explanation: In 1973, 'kebatinan' was recognized as 'Kepercayaan kepada Tuhan Yang Maha Esa' but was placed under the Ministry of Education and Culture, not the Ministry of Religion, indicating a unique status rather than full integration as an official religion.

Explanation: Formal 'kebatinan' movements emerged in the early 1900s, coinciding with the rise of nationalism and modernist Islamic movements, reflecting the modernization of Indonesia.

Explanation: After Indonesia's independence in 1945, 'kebatinan' movements initially received political support and attracted large followings. They lost political support and dynamism *after* the Suharto-era (1967-1998).

Explanation: Malaysian Islamic authorities have declared elements of 'kebatinan' as 'syirik' (associating partners with God or idolatry) due to its syncretic nature and combination with non-Islamic concepts.

Explanation: While predominantly Javanese, 'kebatinan' has attracted practitioners from other ethnic and religious groups, including Chinese, Buddhists, and foreigners from Australia and Europe.

Explanation: The 'National Javanism Religious Council of the Republic Indonesia' is indeed the governing body for Kejawèn, providing formal organization and representation.

Explanation: Indonesia's national philosophical foundation, Pancasila, officially recognizes only the 'belief in the one and only God,' often interpreted as the sole recognition of monotheism.

Explanation: In 1973, 'kebatinan' was placed under the jurisdiction of the Ministry of Education and Culture, not the Ministry of Religion.

Explanation: After the Suharto-era, 'kebatinan' movements lost political support and became less dynamic, with adherents generally avoiding public engagement.

Explanation: In the context of Malaysian Islamic authorities, 'syirik' refers to the Islamic concept of 'shirk,' meaning associating partners with God or idolatry, which they attribute to elements of 'kebatinan'.

Explanation: 'Kebatinan' is still practiced in Singapore, particularly among older people, because the majority of Singaporean Malays are of Indonesian descent, especially from Java.

Explanation: 'Kejawèn' was introduced to Suriname by Javanese workers who migrated there in the late 19th century, bringing their cultural and religious traditions.