A Prince in a Pursuit of Happiness

It was quiet around Kroyo Village. Once in a while, a few motorcycles passed by. Situated in the middle of a rubber plantation and two corn fields, this small hamlet part of Bringin District, Semarang Regency, Central Java is not quite remote as it is only ten kilometers away from Salatiga City.

Kroyo Village has one special thing tied into its history. In the northeast of the village, there is a valley with a historic small river crossing over it, where a small tin-roofed hut without walls and a shallow well that never dries despite the changing season can be found. Many people consider that place as haunted (wingit).

Various mythical stories circulated. The water coming out of the well is believed to be having a miraculous property. Among the banyan tree and gigantic cottonwood trees, someone swore to have witnessed the appearance of a luminous partridge.

If only the owner of the hut was alive, all those irrational behavior and rumors would have been disproved by him. The man was Ki Ageng Suryomentaram, a prince from Yogyakarta who chose a life as a farmer, and was known later as a rational Javanese philosopher.

In the 1920s, Suryomentaram left the kraton and lived a solitary life as a commoner in Kroyo, Bringin. He purchased some land in a valley at the edge of the village and settled there.

At that time, the area was largely a woodland with no other villagers in sight since they all preferred to reside on the flat area. Suryomentaram, or Ki Gedhe Beringin as he was known later, was the only person living in that valley.

During his first years there, Suryomentaram taught ketoprak (a traditional performing arts) to the Kroyo villagers. People started to come and gather at his house, bringing bamboo drums to be played.

"Many people came there. They were not familiar with ketoprak at first, but it soon became well-known after Ki Ageng Suryomentaram from Yogya arrived here," said Sutomo, an 87-year-old Kroyo villager who heard the story from his father.

It is still fresh on his mind how Suryomentaram humbly dressed. The former prince often appeared with black shorts, white t-shirt, and a piece of batik cloth with parang rusak barong motif wrapped around his neck. "He brought a slepen (a tobacco container) for his cigarettes and put it here," explained Sutomo, pointing at his belt.

Djajoes, a 92-year-old retired teacher, can vividly recall his childhood in Nalirejo, Kroyo's neighboring village. Every day, he saw Suryomentaram walking past his house on the way to a paddy field in Tuntang.

"He was a farmer. On most occasions, he didn't wear any top, or we call it ngligo (topless). He only wore a jarik cloth (batik cloth of various motifs) wrapped around his neck. Every morning he walked from Padas (a village next to Kroyo) to the paddy field. He walked past my house, having to walk quite far for around five kilometers," recalled Djajoes.

<div class="strect-width-img width70"><figure><div><img src="https://cdn.prod.website-files.com/61af270884f7a0580d35618e/62ac2de1917738f3feec9af8_FOTO-1_1.jpg" alt="img"></div><figcaption>Djajoes (92) often visited Suryomentaram’s house to listen to his lectures (Left). The access road to Kroyo Village (Right). (Andri Setiawan/Historia.ID).</figcaption></figure></div>

The Kraton Wall

The life story of Ki Ageng Suryomentaram was heavily veiled with myths and legends. The records detailing his life only emerged after his passing, mainly due to his objection to having his life story written into a book as he was afraid his followers might consider himself a cult.

Suryomentaram was born in Yogyakarta on 20 May 1892 as Bendoro Raden Mas Kudiarmaji, son of Sultan Hamengkubuwono VII with concubine (garwa ampeyan) B.R.A. Retnomandoyo.

As a royal family member, Kudiarmaji lived contentedly with enormous privileges. He studied at Srimanganti Palace School, took Klein Ambtenaar Cursus (Course for Junior Civil Servants), and learned foreign languages such as Dutch, English, and Arabic.

"B.R.M. Kudiarmaji was an avid reader of various books with topics ranging from philosophy, world history, psychology, to religion. He studied Islam from K.H. Achmad Dahlan, founder of Muhammadiyah,” wrote Grangsang Suryomentaram, third son of the philosopher who wrote his father's life story into a book entitled Falsafah Hidup Bahagia. 

For more than two years, Kudiarmaji worked at the government office. At 18, he was appointed a prince under a new name, Bendara Pangeran Harya Suryomentaram.

He was one of the Sultan's favorites and was dearly loved by his maternal grandfather, patih Danurejo VI. However, the kraton life didn't bring Suryomentaram any joy.

That discontentment soon was aggravated by a series of incidents. When his grandfather patih Danurejo VI passed away, the palace didn't allow his body to be buried in the royal cemetery in Imogiri because he was considered as a commoner. Later on, his mother was divorced by the Sultan and was expelled from the kraton. The most unfortunate one that left a significant mark on him was the death of his wife after giving birth to their son.

Very soon, the life of the commoners outside kraton also dawned on him after witnessing the hard work of the peasants to make a living and survive every day, while he and the nobles lived an easy and lavish life behind the high kraton wall.

"But, as his closest friend Prawirowiworo later remarked, were those peasants any unhappier than the Prince himself, who could feel rather more sorry for himself than for them, since they at least were satisfied with their lot?" wrote Marcel Bonneff in “Ki Ageng Suryomentaram, Javanese Prince and Philosopher (1892-1962)” published in the journal Indonesia, Vol. 57, April 1994.

Suryomentaram often shared his struggle in unraveling his tangled thoughts about human beings to Prawirowiworo. At the same time, he also began his journey in fulfilling his desire to know "Man".

Sri Wintala Achmad in Ilmu Bahagia Ki Ageng Suryomentaram mentions that one day Suryomentaram asked the Sultan's permission to baptize him, a request that was quickly turned down because there weren't any palace relatives at that time who were Catholic. Also, if the request was to be approved, there was a reasonable concern that it would cause a turmoil within the kraton. On another occasion, Suryomentaram expressed his wish to embrace another religion. 

Sri Wintala Achmad pointed out that during that period, Suryomentaram was struggling to find the truths about his religion and belief. He saw religion not only as human's ageman lair (physical clothes) but also as ageman ati (spiritual clothes).

Afraid that Suryomentaram might stray from Islam, the kiai, including Achmad Dahlan, advised him to make a pilgrimage to Mecca, which again, was refused by his father. The frustration over those rejections caused him to request for a resignation from his title as a prince, another wish that wasn't granted an approval.

One day, Suryomentaram made up his mind and fled from the kraton. He changed his name to Notodongso and went to Cilacap where he became a batik and stagen seller. His escape was cut short after his father sent men to look for him. They found Suryomentaram while he was digging a well in Kroya, Banyumas and brought him back to the kraton.

Freedom and Solitude

On 30 January 1921, Sultan Hamengkubuwono VII abdicated and was succeeded by the crown prince Gusti Raden Mas Sujadi, who assumed the title Sultan Hamengkubuwono VIII. It was during his brother's reign that Suryomentaram submitted another request to leave behind his title as a prince and finally obtained an approval.

At last, Suryomentaram was free from the palace. He was offered f333,50 monthly allowance from Gubermen, but he only accepted f75 from Hamengkubuwono VIII as a symbol of him remaining a member of the royal family. Suryomentaram chose Kroyo Village, Bringin, as the place for him to start a life of solitude.

Despite no longer being a member of the kraton, Suryomentaram was still going back and forth from Bringin to Yogyakarta by train. He also still held the ownership of the prince's private house (Dalem Pangeran) located in jeron beteng or area within the fort. Suryomentaram remarried in 1925 in Yogyakarta and brought his family to Bringin.

Suryomentaram's children's names were quite exceptional: Jegot, Grangsang, Japrut, Dlureg, Gresah, and Semplah, all of which were determined based on his wife's behavior while carrying each child. The name Jegot, for instance, was chosen because at the time of her pregnancy, his wife often sulked (ngejot). The name Grangsang was inspired from his wife's endless cravings, while Japrut means somber.

Djajoes was once a classmate of Suryomentaram's second child, Grangsang. He recalled how Suryomentaram's children went on foot every day to reach their school in Bringin. His children, according to Djajoes, rarely complained and never considered themselves as higher in status than the other children.

In contrast with Djajoes, Sutomo considered Suryomentaram a royal that was more than just an ordinary person. He disclosed that Suryomentaram hired several workers to work on his paddy field. He also called the name of Suryomentaram's children with the particle 'Ndoro' (a title used by a commoner to address a noble).

"Ki Ageng Suryomentaram had royal blood," he said, insisting that it was not possible for Suryomentaram to be a peasant.

On each of his visits to Yogya, Suryomentaram's way of dressing remained the same. During his father's funeral in Imogiri in 1931, Suryomentaram, was one of the men carrying his father's body, attended with worn-out clothes. He refused to wear the royal clothes typically worn by a prince, a decision that caused him to be shunned by the other royal family members and his friends who were ashamed of the way he dressed and behaved, even calling him a mad man.

<div class="strect-width-img width70"><figure><div><img src="https://cdn.prod.website-files.com/61af270884f7a0580d35618e/62ac2dcb9a43d9d33bdf6edc_FOTO-1.jpg" alt="img"></div><figcaption>Sutomo (left), a villager of Kroyo who had ever met Suryomentaram. The well (right), one of Suryomentaram’s relics in Kroyo Village. (Andri Setiawan/Historia.ID).</figcaption></figure></div>

The Song of Happiness

One day, Suryomentaram was on his way to Parangtritis at the southern coast of Yogyakarta. When he reached Kali Opak, he was held up by a heavy flood. The boatmen had warned him not to cross the water, but instead of obeying, he threw himself into it and was swept away. Suryomentaram gasped for breath but he could feel that he wasn't afraid of death. On the contrary, he could see himself gasping for breath in the water until he was rescued by the boatmen. That incident gave him a realization about the thing he'd been looking for.

One night in 1927 in a quiet valley of Kroyo, Suryomentaram woke his wife and said, "Honey, I've found the thing that I've been looking for. I can't die. Turns out, the one who never knew Man was someone in the shape of Suryomentaram."

He continued, "I was always disappointed; when I was ordered, scolded, asked for blessings, deemed as a dukun, considered as mentally ill, becoming a prince, being a trader, being a farmer. That person is someone called Suryomentaram. Someone who is easily disappointed, dissatisfied, discontented, confused. I've known Man, now he just needs to be observed and learned".

Since then, Suryomentaram constantly traveled to discover the feeling himself. Every time he "knew Man" (his own self), there was a spark of happiness emerging inside him. That joyful feeling was called "happiness", the genesis of the Science of Happiness (Kawruh Beja), or Ngelmu Beja. Darmanto Jatman in Psikologi Jiwa mentions that at the time, Suryomentaram was at the peak of his restlessness after which he found that man equals longing (karep punika tiyang).

"The desire to advance in career and acquire wealth and power (drajat, semat, kramat) is the source of uneasiness. Since then, Ki Ageng started constructing advice on what was called as 'Kawruh Begja', which explains that happiness, just like adversity, is actually a consequence, and as a result, the effort to find the cause is more important," wrote Jatman.

According to Marcel Bonneff, Suryomentaram could finally find the source of his problem: the confusion between the active-self and passive-self. Passive-self has to be learned at all costs in order to recognize and develop themselves, so they can face the trials in everyday life and reach the "eternal happiness". The thing that was chased after and failed to be found by Suryomentaram was the concept of humans that existed only in his imagination.

On 2 October 1928, Suryomentaram wrote the result of his search for the "feeling" inside him into a Javanese song entitled Uran-uran Beja which means "happy song". Kawruh Beja, later changed to Kawruh Jiwa, continued to expand.

Rather than a belief or a religious doctrine, Kawruh Jiwa is essentially a science that has nothing to do with rituals and worship.

Djajoes couldn't remember all of Suryomentaram's teachings, but to him, Suryomentaram was simply a smart person (wong pinter). Every afternoon, along with the other children in his village, Djajoes came to Suryomentaram's house to listen to the life lessons from the philosopher (piwulang-piwulang). 

"He farmed at noon, came home before sunset, and held a gathering to teach (sesorah). He taught us about urip sing beja, happiness," said Djajoes.

One of Suryomentaram's teachings that could be recalled by Djajoes was nemsa, the abbreviation of enem sa or six sa that consisted of sakepenake (as comfortable), sabutuhe (as needed), saperlune (as necessary), sacukupe (as adequate), samesthine (as appropriate), dan sabenere (as fair). Nemsa gives guidance on how humans should live modestly or as the way it is.

"If people can do that, they will be at peace," explained Djajoes.

Kawruh Jiwa slowly turned into a cultural movement. People eagerly visited Bringin to listen to Suryomentaram’s advice. He also traveled a lot to various regions to talk about Kawruh Jiwa.

The Students

Wagiman Danususanto was only five years old when his mother brought him to several meetings (junggringan) with Suryomentaram at his village, Segiri, Semarang Regency. It was in 1960, one of the last years during which Suryomentaram was still actively traveling to give lectures but his old age had started to show through his white hair.

Wagiman's father and mother, as well as many other Segiri villagers, were the students of Kawruh Jiwa. Even though he never met Suryomentaram in person, he learned a lot from the books that his father owned.

"The early source that I read was the notes or books titled Kawruh Bab Beja Sawetah and Kawruh Bab Pangupo Jiwo as well as Pamomong dan Laki-Rabi. I read every book that my father owned," recalled Wagiman, who is also known as Ki Wagiman. According to him, the title Ki, just like the one attached to Ki Ageng Suryomentaram's name, was the egalitarian name to every adult man. 

Ki Wagiman is one of the students of Kawruh Jiwa that are often asked for guidance by those who want to learn Kawruh Jiwa. At his house, junggringan is held regularly every week of each month.

However, Wagiman explained that in the process of learning Kawruh Jiwa, there is no teacher and student, just like there is no rule or prohibition in junggringan. The concept is only to deliver lectures and to ask, or kondho and takon in Javanese.

"There is no rule to do this and that, no restriction on this and that, because Kawruh Jiwa only has to be understood and learned," explained Wagiman.

He pointed out that learning Kawruh Jiwa is simply learning to untangle complicated matters (ngudari reribet), and the tool is Ki Ageng Suryomentaram's lectures. However, he emphasized that students of Kawruh Jiwa shouldn't be too fixated on books as they have to know, feel, and prove themselves what was said by Suryomentaram.

"The science of mutual happiness exists after they can feel, understand, and know on their own. Learning Kawruh Jiwa is a process to achieve happiness," said Wagiman.

The state of happiness mentioned in Kawruh Jiwa differs from being glad or elated. Happiness is being aware that joys (bungah) and sorrows (susah) are always alternating.

<div class="flex-content-podcast"><figure class="img-left"><div><img src="https://cdn.prod.website-files.com/61af270884f7a0580d35618e/62b95c6e4eb62fa73ee39bce_Intersection_9_1.jpg" alt="img"></div><figcaption>Suryomentaram dubbed as the Javanese Gandhi by Algemeen handelsblad voor Nederlandsch-Indië, 10-09-1934.</figcaption></figure><div class="img-right"><div class="podcast-container"><img alt="person" class="entered loaded" data-ll-status="loaded" src="https://cdn.prod.website-files.com/61af270884f7a0580d35618e/62b5d79f0764fa5b17988fbf_Intersection%2010.jpg"><div class="audio-podcast"><audio controls controlsList="nodownload"><source src="https://d220hvstrn183r.cloudfront.net/premium/pangeran-yang-bahagia/Podcast-WAGIMAN-DANUSUSANTO.mp4" type="audio/mpeg">Your browser does not support the audio element.</audio></div></div><div class="caption"><span><b>Wagiman Danususanto.</b><br>One of Suryomentaram’s followers since young. (Andri Setiawan/Historia.ID)</span></div></div></div>

The students of Kawruh Jiwa aren't associated with any organization. They only held a meeting organically and formed a committee for Junggring Saloka Agung, a nation-wide meeting or junggringan. The first Junggring Saloka Agung was held in Salatiga in 1932.

The main reference of Kawruh Jiwa is Kawruh Beja Sawetah written by Suryomentaram in 1931 which contains the science of psyche based on the law of nature that allows humans to live happily. It is mentioned there that "There is nothing on earth worth so much that it should be sought after or shunned at all costs."

Until 1937, there were many books that had been written as parts of Kawruh Jiwa. The students of Kawruh Jiwa sequentially learned from Kawruh Beja Sawetah (Wejangan Pokok Ilmu Bahagia or Principal Advice on the Science of Happiness), Kawruh Bab Kawruh, Kawruh Bab Ungkul (Rasa Unggul or the Feeling of Superiority), Kawruh Laki-Rabi (the Science of Marriage), Kawruh Pamomong (the Science of Education), and Kawruh Pangupajiwa (the Science of Making a Living). Several periodical publications have also been referred to by the students of Kawruh Jiwa.

The teachings of Suryomentaram became immensely popular. In 1934, Algemeen handelsblad voor Nederlandsch-Indië published an article titled “De Javaansche Ghandi” mentioning Suryomentaram as the Mahatma Gandhi of Java. The newspaper reported that the movement sparked by Ki Ageng Suryomentaram had taken root in Semarang and has spread into various other regencies.

“This movement has its branches in East Java and was headquartered in Malang,” wrote Algemeen handelsblad voor Nederlandsch-Indië, 10 September 1934.

The followers of Suryomentaram were said to be active in social and religious activities. In Bringin, his followers established a cooperative movement to provide goods for the dissidents. Several cooperatives were also established in Semarang where members were required to pay only a few cents as dues.

"The chief leader of the movement has recently been traveling a lot because he was asked to convey his ideas to each newly-established branch. He often appears without wearing a top and only wears a royal kawung cloth," wrote Algemeen handelsblad voor Nederlandsch-Indië.

Harry A. Poeze in Politiek-politioneele overzichten van Nederlandsch-Indië: 1931-1934 mentions that Suryomentaram applied the teachings of "ilmu bedjo"; that everyone has to live in harmony and share both prosperity and difficulty through cooperative associations. He also formulated the rule called windoe kentjono which forbade the cooperatives in Central Java (Salatiga, Yogya, and Surakarta) to split their profits among the members, but instead, to use it for social and philanthropic purposes (donation for weddings and circumcision events, paying for tax, and many others).

A Trouble for the Dutch

Every Tuesday Kliwon, Suryomentaram was in Yogyakarta to meet and discuss with his friends. Since 1921, he established Pagoejoeban Selasa Kliwon (Tuesday Kliwon Association) which consisted of nine figures: Ki Ageng Suryomentaram, Ki Hajar Dewantara, Ki Sutopo Wonoboyo, Ki Pronowidigdo, Ki Prawirowiworo, B.R.M. Subono, Ki Suryodirjo, Ki Sutatmo, dan Ki Suryoputro, some of which were Budi Utomo activists.

H. Karkono Kamajaya Pk from Lembaga Javanologi Yayasan Panunggalan Yogyakarta in “Mamahayu Hayuning Bawana (Sasanti Saki yang Berkesinambungan dan Berkembang)”, published in Bahasa, Sastra, dan Budaya Jawa specifies that the purpose of the association was tied to its slogan: mamayu hayuning sarira, mamayu hayuning bangsa, mamayu hayuning bawana, which means maintaining and protecting the safety of themselves, their country, and the world. 

According to Ki Sutopo Wonoboyo and Ki Pronowidigdo who were interviewed by Kamajaya, an honorable purpose was embedded in the slogan mamayu hayuning bawana, which is Indonesia's independence.

"Such purpose and plan were not announced and not propagandized, but they were constantly reformulated, reviewed, discussed, and deliberated during each of their meetings on Tuesday Kliwon." 

It was during one of this Tuesday Kliwon group meetings when Ki Hajar Dewantara changed Ki Gede Suryomentaram's name to Ki Ageng Suryomentaram.

In one of the meetings, they concluded that one means to achieve independence was through education. While the education of young children was entrusted to Ki Hajar Dewantara, Ki Sutatmo Suryokusumo, and Ki Pronowidigdo, the "education" for adults was assigned to Ki Ageng Suryomentaram, the originator of Ngelmu Begja movement.

On 3 July 1922, the Tuesday Kliwon gathering initiated the idea of establishing Taman Siswa which would be led by Ki Hajar Dewantara. After Taman Siswa was steady enough, Pagoejoeban Selasa Kliwon was disbanded.

Suryomentaram, however, remained a frequent speaker at many of Taman Siswa's events. Madikin Wonohito, a journalist known for his pen name Tjiptoning, admitted to having seen Suryomentaram speaking at Taman Siswa congress in 1932. In that event, Suryomentaram sat cross-legged, holding his slepen where he put tobacco and dried corn leaves. According to Wonohito, Suryomentaram also brought a Westminster cigarette.

"The guru gave his advice and opinion about 'ilmu pamong' or knowledge on nurturing. While talking, he never stopped smoking the cigarette. It reminded me of a series of train that never ceases," he wrote in “Ki Ageng Surjomataram, Dasar Adjarannja Tjinta-Kasih, Selandjutnja: Anti-Pendjadjahan” published by Minggu Pagi, 11 February 1951.

Later on, Suryomentaram's house in Yogyakarta was turned into a dormitory and school for Taman Siswa. Sarino Mangunpranoto, then minister of education and culture in “Antara Hidup Jasmani dan Rohani Mencari Keseimbangan” included in the book Takhta Untuk Rakyat mentions that he was one of those who stayed in "Surya Mataraman" dormitory as a student of Mulo Kweekschool or Taman Guru Taman Siswa. 

"He handed over prince's private residence (Dalem Pangeran) jeron beteng (inside the fort area) to Taman Siswa with usufructuary rights to be used as a student dormitory.

Every time he traveled home, Suryomentaram stayed for several days in "Langgar Kepangeranan" on the right side of the pendhapa (Javanese pavilion-like structure built on columns) located at the front yard of Surya Mataraman. Several students, including Sarino Mangunpranoto, that were interested in Suryomentaram's teachings frequently gathered to listen to him. 

“The dormitory administrator back then was Ki Pronowidagdo, a Budi Utomo propagandist, who later became the preacher of Ilmu Bedjo. He was one of the educators at Taman Siswa," recalled Sarino.

While Suryomentaram's house was used for teaching purposes, his front yard was utilized for political movement activities.  At the end of 1925, newspaper De Nieuwe Vorstenlanden published an article titled “Kraton-Communisme”, highlighting Suryomentaram's house in Yogyakarta which was used by Sismadi, a communist from a communist organization Penggoegah. Suryomentaram's yard was also rumored to be used as a sports arena for the members of Sarekat Rakjat.

"On that yard, the government and the police almost couldn't do anything, especially because in that situation, Sismadi answered questions from the police by saying that the owner of the place had granted his permission," wrote De Nieuwe Vorstenlanden, 3 November 1925.

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Suryomentaram was said to have received a request for him to return to Yogyakarta due to the colonial government's objection against the usage of his house by the communists. However, until the very end, there was no settlement regarding that case.

According to Grangsang, when the communist uprising started in 1926, Suryomentaram was captured in Gondangwinangun Village on his way from Bringin to Yogyakarta with no clear reason for his arrest. He was later detained in Yogyakarta before being released on bail with the help of Hamengkubuwono VIII.

Suryomentaram finally returned to his everyday life. In 1930, he took a part in establishing Pakempalan Kawula Ngajogjakarto that was led by Pangeran Suryodiningrat. The association aimed to improve the living standards of the sultanate's peasants. Later on, they were also involved in protesting against the women and children trafficking, as well as protesting against the Wild Schools Ordinance.

Two years later, he founded a ketoprak association in Yogyakarta named Krido Raharjo, a name chosen in the hope that they'd always be protected. "The association was mentored by a royal relative who resided in Salatiga named Ki Ageng Bringin or Ki Ageng Suryomataram. He was a silat master and an expert in spiritualism," wrote Soeyanto in Cokroijo: Hasil Karya dan Pengabdiannya.

Suryomentaram's teachings also gained interests from the youth living within the Sultanate of Yogyakarta. One of them was R.M. Joesoepadi Danoehadiningrat, Suryomentaram's nephew. According to Darmansyah and Misman in Aktivis Persatuan Pemuda RM Joesoepadi Danoehadiningrat, Joesoepadi with his relatives and friends in the kraton initiated an organization called "Budi Seneng" to learn and apply the teachings of Suryomentaram.

According to Grangsang, after Suryomentaram renounced his title as a prince, he was constantly under the Dutch's radar as the Gubermen of the Dutch East Indies was uneasy about Suryomentaram's power in gaining attention and trust from the people.

"Gubermen created a propaganda that Ki Gede was an anarchist who refused to obey Gubermen and wanted to be free from colonialism," Grangsang says.

<div class="quotes-center font-g">The courage to die and to live in times of war could lead into a triumph. Meanwhile, in times of peace, that courage could lead into an honorable culture.<br>~ Suryomentaram</div>

Jimat Perang

Sutomo and his family had been living on the flat area of the Kroyo Village before eventually moving in the 1950s due to the landslide that happened near the residential area. His family relocated to the valley which previously was only occupied by Suryomentaram.

The most distant memory of Sutomo about Suryomentaram was durin the Japanese occupation when he was only around eight and was working as a buffalo herder. Every morning, he and the other villagers joined taiso (calisthenics) taught by Suryomentaram at an open field in the valley.

Prior to the Pacific War, Suryomentaram was one of the members of Manggala 13 along with figures such as Ki Hajar Dewantara, Ki Pronowidigdo, Ki Sutopo Wonoboyo, Suryodiningrat, and Radjiman Wediyodiningrat. According to Bonneff, Manggala 13 had planned to make a move in case a battle between Dutch and Japan raged. But as it turned out, Japan conquered Java without any significant resistance.

Suryomentaram's movement was inevitably noticed by the occupation troops. One day, a member of Japan's Asano (Secret Service) came to meet him. Bonneef said, it was at that moment when Suryomentaram expressed his gratitude for Japan's help in freeing the Indonesians, and suggested military training for he and his friends so they could be prepared to fight alongside the Japanese. Suryomentaram also formulated the principles of war which he later called Jimat Perang or a fetish for war. After that, Suryomentaram was invited to Jakarta to speak on the radio and was permitted to hold meetings to spread his ideas. 

However, Japan wasn't quite convinced of his idea of forming a militia. Instead, Asano suggested for Suryomentaram and his friends to submit a request to the Japanese emperor. 

Suryomentaram then asked eight of his close companions to draw up a petition and sign it in blood. Those nine were known as Manggala Sembilan which consisted of Ki Suwarjono, Ki Sakirdanali, Ki Amosutijo, Ki Pranowidigdo, Ki Prawirowiworo, Ki Darmosugito, Ki Asrar, Ki Atmokusumo, and Ki Ageng Suryomentaram himself. Soeara Asia newspaper on 13 September 1943 published a photograph of the petition written by Ki Ageng Suryomentaram and signed by ten people in blood. 

To everyone's surprise, Tokyo granted their permission, but before Suryomentaram could start recruiting any volunteers, the military government took over the recruitment and training process of the army volunteers, which was later known as Pembela Tanah Air (Defenders of the Homeland or PETA). 

The establishment of PETA was still fiercely debated as there was another version associating its initial idea of establishment with Gatot Mangkupraja. Interestingly, Gatot claimed that he had been asked to initial his name in blood.

PETA was founded on 3 October 1943, a week from which Suryomentaram delivered a speech on a radio in Yogyakarta. In addition, he still actively visited regions around Java to motivate the youth in joining PETA. On 14 December 1943, in a movie theater in Cilacap, he gave lectures on the importance of fighting against the Allies to return the favor to Japan and to create mutual prosperity in Greater East Asia.

Two days later, he delivered a speech in front of thousands of people gathered in Asia Bersatu building in Purwokerto and explained about Jimat Perang. "The courage to die and to live in times of war could lead into a triumph. Meanwhile, in times of peace, that courage could lead into an honorable culture," said Suryomentaram, as quoted by Tjahaja, 18 December 1943.

"War in the Javanese teachings is not deemed as an affliction; rather, whoever is brave enough to die in a war will die gloriously."

Return to Yogya

The Japanese occupation only lasted for a fleeting period of time as the Dutch quickly returned. During the Physical Revolution, Suryomentaram became the head of Pasukan Jelata and led a guerilla movement in Wonosegoro, Boyolali Regency.

When the Dutch launched its second military aggression, Suryomentaram and his family evacuated to Kidul Mountain. Despite that, he still led Pasukan Jelata that was headquartered in Wonosegoro. Every Friday night, he went to Bangsal Suwargan in Imogiri Cemetery to give lectures about the struggle for independence. After the Madiun Affairs in 1948, through Djawah Kawruh (the Rain of Knowledge) magazine, Suryomentaram called out his followers to unite. 

In the same year, Suryomentaram became one of the speakers at Culture Congress (Kongres Kebudayaan) led by Wongsonegoro held at the pendhapa of Magelang Regency on 20-24 August 1948. Along with dr. Radjiman Wedjodiningrat and Ki Mangoensoedarso, he was given the topic "Spiritualism as a Tool to Build the Nation."

In that event, Suryomentaram delivered a speech about the art of sound, and for the first time, conveyed the speech in Indonesia despite not being too fluent. Cited by Kronik Revolusi Indonesia: 1948 edited by Pramoedya Ananta Toer, Koesalah Soebagyo Toer, and Ediati Kamil, Suryomentaram only wore black shorts and was barefoot. On that occasion, Suryomentaram elaborated how a song is influential in educating people, making it important to write glorious songs, and, in turn, eradicate songs that instill the feeling of unworthiness. 

In the 1950s, Suryomentaram revived many regional associations that were suspended because of the Japanese occupation. In 1953, a publishing foundation in Surakarta called Windu Kentjana re-published Suryomentaram's lectures. There was also a Javanese magazine called Dudu Kowe (Not You) whose editorial staff consisted of Ki Ageng Suryomentaram, Ki Prawirowiworo, Ki Pronowidigdo, and Ki Kartosumanto.

Suryomentaram resumed his travel to revive junggringan. Junggring Saloka Agung was held in 1953 in Magelang and the meeting resulted in a book titled Ukuran Kaping Sekawan (Fourth Dimension).

"Suryomentaram held the 11th, as well as the last, Junggring Saloka Agung in Purwokerto in 1959," explained Wagiman.

Suryomentaram fervently delivered speeches in various places, including at Yayasan Hidup Bahagia led by Wongsonegoro, who later continued to spread the teachings of Kawruh Jiwa. He was the leader of Partai Persatuan Indonesia Raya (PIR) and Badan Kongres Kebatinan Indonesia (Indonesian Spiritualism Congress Body). Quite unexpectedly, Suryomentaram participated in the general election as a candidate from PIR.

During the 1955 general election, as written by Mulyono in Gusti Pangeran Puruboyo: Hasil Karya dan Pengabdiannya, Suryomentaram was nominated as the member of Parliament from PIR for the constituency of Central Java/Special Region of Yogyakarta. He was the second candidate, with Wongsonegoro being the first and Purboyo the third. The count result showed that they only got one seat which was ultimately given to Wongsonegoro.

Later, in the Constituency election, as written in Kumpulan Peraturan-peraturan untuk Pemilihan Konstituante 1956, Suryomentaram was nominated once again by PIR, only this time for the constituency of East Java. He was the second candidate while Wongsonegoro was the first. At the end, PIR Wongsonegoro only got two seats.

Another follower as well as a close friend of Suryomentaram was painter Otto Swastika, whose real name was Siauw Tik Kwie. He first met Suryomentaram when he came to his lecture in Solo in 1942. Siauw Tik Kwie frequently invited Suryomentaram to give speeches in Jakarta where he became Suryomentaram’s companion and translator. He also compiled and translated Suryomentaram's lectures that were mostly delivered in Javanese to Indonesian. This translated version was later published by the Idayu Foundation.

Siauw Tik Kwie also gave his account on how Suryomentaram dressed: wearing only shorts with a wide leather belt, t-shirt, and parang rusak barong cloth. Suryomentaram wore the same set of clothes on all occasions; whether in a meeting with prominent officials or while delivering speeches in front of the public. In 1957, when he was invited by President Sukarno to the palace, Suryomentaram dressed modestly as he usually presented himself. Siauw Tik Kwie, who accompanied Suryomentaram on that occasion, captured the moment of those two important figures during the meeting.

Siauw Tik Kwie knows really well that Suryomentaram's favorite cigarette was from the brand called Pompa. "Aside from eating, taking showers, and sleeping, this cigarette never parted from his yellowish fingers," wrote Siauw Tik Kwie in his obituary in memory of Suryomentaram, published by Varia, 28 March 1962.

Suryomentaram often preferred to sit on a mat instead of a chair. On the train, he chose to be in the railroad car where he sat together with the other commoners. As Siauw stated, sitting with the common people allowed Suryomentaram to feel he could see them through their hearts.

A Humble Personality

One day, Suryomentaram fell ill during a lecture in Sajen Village, Salatiga due to exhaustion after being in the rain. He was treated for some time in Sajen before being moved to Yogyakarta because of his worsened condition.

His journey to Yogyakarta was remembered by many people. From Sajen to Macanan village, Suryomentaram sat on a chair that was carried on shoulder by many people. From Macanan, he was taken to Bringin by a bus, and then was escorted to Yogyakarta by train.

"From Tugu to Mangunnegaran, he went on a pedicab," wrote Grangsang.

Suryomentaram was treated in Panti Rapih Hospital Yogyakarta, but his health declined expeditiously. On 18 March 1962, the philosopher passed away in Yogyakarta and was buried next to his mother's tomb in Trah Nitinegaran cemetery in Kanggotan Village, around 7 km south of Yogyakarta where an extraordinary tribute ceremony was held. 

His funeral was attended by many people including the students of Kawruh Jiwa who were part of Paguyuban Pelajar Kawruh Jiwa. President Sukarno sent a telegram of condolences on behalf of himself and the whole nation: "a sincere remark for the independence fighter who put a very high regard for human happiness."

Now, Kroyo valley is overgrown with corn and cassava plants, while the other parts were buried with bushes. Several years ago, Suryomentaram built a U-shaped three-part house on that location, on which a hut without walls was recently built by the villagers to mark what was Suryomentaram's house, with a sign read "Junggring Saloka Agung".

At the south of the valley, over a hill that's also the highest point of Kroyo, there are two big rocks where people usually sit and enjoy the view surrounding the hill. After the passing of Suryomentaram, one of Grangsang's teachers planted two banyard trees there.

Some of the villagers are still convinced that the area was shrouded with mystical things. Some of them, who mostly are not the students of Kawruh Jiwa, considered the place as sacred and burned incense (hio) there. Meanwhile, the students of Kawruh Jiwa only visit the place on the first Sunday of October to commemorate the birth of Uran-uran Beja.*