Javanese Mystical and Marxist Dialectics - Paul Stange

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KEYSITUATION “UNITY IN DIVERSITY”Introduction to the thesis and discussion of the limits imposed on the PKI by thehistorical and social setting of modern IndonesiaMYSTICISM “THE NAIL OF GOD”Discussion of the classical Javanese notion of power underlying Sukarno's GuidedDemocracy and its political and ideological limits on the PKIMARXISM “THE MASS LINE”The place of the peasantry in the Aidit PKI theory and practice and an evaluation ofthe PKI as a new link between peasantry and politicsSYNTHESIS “ALL THINGS ARE ONE”Exploration of the relationship between Marxist and mystical traditions andimplications to this history and to historical methodology
UNITY IN DIVERSITYPossessed of transcendent truth, both mystics and Marxists deny apparent reality. Atthe same time, the mystic chooses the path of Being and the Marxist its converse ofBecoming. To the mystic the millennium is now and the dimension of time gone - theannihilated ego released for union with a cosmos in which it has always been anunconscious part. The liberation is a return to the primordial purity of the gardenwith a free spirit which is spontaneous and in tune rather than self-conscious and outof joint. Suffering and evil dissolve along with all dualities; everything makes sensethrough its relation to everything else. Mind is suspended eternally in a joyful void.Death is faced as an integral part of rather than antithesis to life; it becomes simplyone more dissolution of the boundaries between self and other. Time is wiped outsince it exists only as a reflex of the human pretention to egoistic immortality, theeffort to deny the reality of death. Life is then accepted as merely an eddy in theprocess of cosmic entropy. With death, suffering, and evil integral to life there is nolonger anything to lose and there is everything to gain - then full life is to taste Beingas sheer magnificence.For the Marxist the millennium is not now. It is very much a collective experience ofthe future rather than an individual vision of the present. The task is to take themystic awareness that the existing state of reality is not final and to turn that into atool in the struggle to hurry natural process. History is seen as a mammothconvolution or folding back of being into itself; dialectical materialism as a mentalprocess equivalent to and revealing the natural process. The object of awarenessbecomes active transformation rather than passive comprehension. All personalenergy is dedicated to the revolution through an ascetic ethic demanding submissionof the ego to a humanistic vision of the universal. The religious man, and to theradical the mystic seems one, is seen as a tool of power interests of stasis since hisefforts apparently reconcile men to their condition rather than leading them totransform it. So there is a profound divergence of paths despite similar negations ofthe present reality.In practice the contrasting tendencies boil down to tactics of unity or conflict, tocontrary notions of power and purpose. On the one hand the archetypal hippiewhose disregard for the existing state of affairs results in disengagement; on theother hand the radical whose thrust is toward power struggle and an identificationwith the oppressed.
Page 1: Javanese Mystical and Marxist Diale
Page 5 and 6: Although the pogroms of 1966 were u
Page 7 and 8: through a process of musjawarah-muf
Page 9 and 10: The contrast is rooted profoundly i
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Page 14 and 15: undertook to carry out were too lim
Page 16 and 17: ut even in the earliest phases Isla
Page 18: THE NAIL OF GODFrom this sketch of
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Page 23 and 24: The real and the really real are cl
Page 25 and 26: evolutionary fervor rather than pro
Page 27 and 28: Permai, an active mystical-politica
Page 29 and 30: doctrines themselves did not change
Page 31 and 32: is a release for the whole body and
Page 33 and 34: THE MASS LINEIdeas have no meaning
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Page 37 and 38: Without the image of the PKI as pat
Page 39 and 40: The Party presented itself as a syn
Page 41 and 42: Sukarno's role in protecting the Pa
Page 43 and 44: argued that the nationalist revolut
Page 45 and 46: By this time the PKI had already ca
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Page 49 and 50: some tendency for class and religio
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The main effect of Indonesia's Basi
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Trompet Masjarakat, the main Suraba
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eported the incident as the Kanigor
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Out of this third “white terror
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The test for PKI strategy came with
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In outlining the fundamental cleava
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the strategy of the PKI in the peri
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enough that the public accepted equ
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progress. That conclusion might app
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contradictory things are actually s
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Measured by rational utility and re
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forms without a sense of the underl
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of academic work by fleshing out un
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In the years before the coup the PK
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18. Hans Schmitt, "Post Colonial Po
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36. Legge, Indonesia, p 143. The di
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48. Hildred Geertz, "Indonesian Cul
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NOTES: THE NAIL OF GOD1. Clifford G
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18. Benedict Anderson, "The Languag
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the masses, and the development of
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4. Ibid. p 298.5. George Lichtheim,
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this point, Aidit 's defense was th
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39. Aidit, Problems, "Indonesian So
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52. Alimin, "Orang Tani dan Proleta
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75. Aidit, "Main Conclusions" (.TPR
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100. Selosoemardjan, Social Changes
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129. Obor Revolusi February 15, 196
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conservative in that they only reac
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32. Hegel, Phenomenology, p 11633.
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--. "The Key to Food and Clothing:
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--. "Peasant Movements in Colonial
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--. The Religion of Java. New York,
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Kartodirdjo, Sartono. The Peasant's
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Levi-Strauss, Claude. Structural An
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Pauker, Guy. "Current Communist Tac
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Smail, John RW. "On the Possibility
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Javanese Mystical and Marxist Dialectics - Paul Stange

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