Here is a part of an old Javanese text, Serat Jatimurti, which mentions jirim:
jirim iku dudu kajaten, nanging jirim mujudake sisipataning kajaten, kayata: srengenge, manungsa, wit, sir, pikir, nur.(Although volume or space is not existence or substance, or will, it is nevertheless volume or space which manifests the manifestation of existence, substance, or will. The manner volume, or space manifests the manifestation of existence is akin to the way the following manifesting the manifestation of existence: sun, human beings, tree, thought, light)
Another quote from the same text:
jirim iku marakake kajaten kagungan sipat urip, mobah mosik, gnayu, matu, anjanma, nyrengege. Samono uga kajaten iku dudu jirime, dudu uripe, dudu mobah mosike, dudu kayune, watune, jalmane utawa srengengene. Lah kang endi ta kang jeneng kajaten? patrape nyatakake ora kena mung nganggo pikiran, kudu nganggo rasa kang sajati, awit pikiran iku mung bisa nyatakake jirim.(It is volume or space which ascribes the nature of existence. Existence or substance, or will, is not the volume or space nor the aforementioned nature. Logic alone can perceive volume or space, but it cannot perceive existence or substance, or will. Existence, substance or will, can be perceived by “the ultimate perception” [rasa kang sajati])
Before I continue, I think I need to lay down some definitions on key Javanese terms:
Jirim: volume, space, or extension
Kajaten: existence, will, or essence
Pikiran: thought, logic, or reason (akin to French raison)
Rasa: feel, taste, or perception. The phrase rasa kang sajati refers to the ultimate perception, which involves our reason, senses, and perhaps will as well.
These Javanese terms would be used throughout this note un-translated.
What I am trying to point out through quoting the two excerpts from Serat Jatimurti is something related with epistemology, in its relation with spatial perception in Javanese society.
Similar to the idea on epistemology as proposed by Ibn Sina (Avicenna), Javanese epistemology opines that what we know is not to be gained only through the reasoning of thought (par la raison seulement). Here I use the term “reason” in post-cogito manner. Yes, reason is deemed important in Javanese system, hence the term pikiran exists in Javanese vocabulary, and used in texts pertaining to, or touching upon, epistemology, such as Serat Jatimurti. However, as Serat Jatimurti proposes, reason alone cannot do it (ora kena mung nganggo pikiran). Rasa kang sajati needs to be used as well in order for us to gain knowledge.
In my opinion, this view of Javanese epistemology confirms what has been said hitherto. By understanding Javanese epistemology, we would be able to see the relation between Javanese spatial perception and:
- The presence of perspective on carved relief panels on 13th-15th century Javanese candis.
- The characterization of Semar (with his special, ultimate weapon) in Javanese wayang (note that Javanese wayang adopted Indian epics as the source of narrative. However, the character of Semar and punakawans are not found in Indian version of the narrative. Semar and the punakawans are Javanese invention added to the narrative).
- The absence of space between words in Javanese system of writing.
Consider the excerpt of Serat Jatimurti, in which jirim is said to manifest kajaten. In this excerpt (the first quotation above), it is said that jirim manifests kajaten, and so do other things such as the sun (srengenge), human being (manungsa), tree (wit), etc.
As for me, such view may remind us with something called pantheism. Whether the Javanese view is really pantheistic in the usual sense, or it is actually something different, I would reserve this matter to be discussed and debated by more capable people than me. However, I would like to point out the way different, seemingly unrelated things (human beings, the sun, tree, etc.), are knitted in such a way that they become nodes of network. They become one thing with myriads of manifestations. A tree, a person, the sun, and of course, space are different manifestations of kajaten. Those who are familiar with Western thoughts may compare and contrast this view with that of Spinoza.
As a consequence, there is no difference between the transcendental and the corporeal. If I may quote the often stated phrase in 1990s architectural parlance, then the boundaries between the two have been blurred.
Yes, if we insist upon understanding Javanese spatial perception through the usual Western paradigm, we may find difficulties to relate spatial perception with the absence of space between words in Javanese writting or Semar's fart; although such difficulties may not be encountered when trying to comprehend the issue through 13th-15th century relief panels on Javanese candis.
But when we see it through Javanese "pantheistic" system, then it would not be difficult to comprehend Javanese spatial perception through the aforementioned aspects.
Back to the issue of epistemology. Here, rasa is very important. Our senses become important, for those present around us are manifestations of kajaten. If the knowledge of kajaten is the ultimate knowledge (so I assume for now), then it is necessary to comprehend kajaten through its various manifestations. Our senses do not only consist of visual sense. Touch, smell, sound and taste are also parts of our senses. Space, as a manifestation of kajaten, is not to be experienced partially. One needs to involve all of her/his senses, as well as intellect, to experience, and hence perceiving, space.
Perhaps this is a factor behind the presence of perspective on relief panels on 13th-15th century Javanese candis. Perspective represents what one sees within jirim. I also need to inform that unlike candi relief panels form the previous era, each relief panel on 13th-15th century Javanese candis shows no empty space. Spaces on the panel which are not reserved for main characters are filled with decorative carvings. Could these decorative carvings represents what could have been experienced sensually; that is, sensually other than visually?
Such importance of total sensory experience in perceiving space explains why the story of Semar’s fart implies the manner space is perceived. Space is perceived not only visually. It is also perceived through other senses.
This also explains the absence of spaces between words in Javanese texts. In distinguishing a word from another, and to comprehend as well as to interpret the content of the text, a reader needs to use not only her/his sight (to recognize each letter), but also his/her rasa. This also implies the manner jirim is to be perceived; it has to be perceived through the use of intellect, sight, and rasa.
