The weapons of love - the deeper and clearer the expression of love among a people, the more natural accord is present and the greater the natural participation in its defense, as reflected in the "weapons" present for the quieting of disturbances to its tranquillity. The various levels of loving union (breadth, depth, calm, justice brought forth, sensitivity to nature and one another, appreciation of the spirits of being, clarity of the appreciation of what is sought [e.g., romantic love, family love, clan love, tribal love, love of God, etc.]) define the levels of sacrifice open to a group and inspire its way of expressing itself in trying to live up to its own standards. Shallower unions are attracted to some things that a calmer union would find disturbing and dishonorable. The closer to tentrem ing manah a group's love rests, the more powerful it is in the sense that its tranquillity is a more universal experience and concern and expression of nature. In part this power rests in the selfless and open character of such love which is openly accepting and thus vulnerable but is defended through participation in the totality of open being. The speed with which this defense is enacted depends on the "gather time" of the involved being and love. Noble vision rests in this high degree of accord and has inspired many behaviors incomprehensible to lesser unions but which are expressions of the greater wisdom of the greater loving union and its members' greater loving commitment and willingness to sacrifice.
The weapons of love are expressed in the mode of living, i.e., that which appeals and that which does not as based and dedicated to the level of love valued and thus served. The breadth of the union also determines the values lived by the group and its appreciation of the nature of life, death and being in general, witness the difference in values between a high union of the faith  (in fact, articulated religions are most often Devil's Covenants based on promoting the long-term benefit of a small group of goody-goodies; they violate Natural Law and Natural Justice and offer salvation by faith alone as long as you are within the group to start with. Closed unions of this kind are simple "wish leagues" in their own sense and promoted beings for everyone else) and the actions thus inspired in defense of the faith and the values of an unclear union like that of an individualistic, "scientific", secular materialism in many contemporary Western groups. A group's distance from the open expression of reality (Nature) and its corresponding discomfort in contemplating death and high levels of sacrifice is thus expressed. The higher the level of accord, the less that death or physical form represents a barrier or threat and the more it is appreciated as a loving expression of the Will of Nature. The lower the level of the accord, the more encased the individual is in selfish concerns and the greater the real threat represented by isolation in selfish, narrow, ignoble, spiritual confusion (hell) following death and during life in a sense of isolation and alienation (i.e., only empty superficial levels of exchange with those around one which do not satisfy the deeper need for love or provide values of action in accord with the standards of love). This low perspective yields an unsatisfying, debased, ignoble presence running against the real needs of nature. Participation therein is unpleasant and in a real sense (hell) regrettable.
Scoldings in the inner being and the humble are sometimes fierce in their love and counsel within, e.g., the Javanese
Variation according to depth of love served and responsibilities thus upheld
Effect on character, intelligence, life course, etc.
As one of the weapons of love
Closeness of relationship on level of exchange and character of counsel -- the deeper and closer the union, the clearer the love expressed; the more superficial and distant the union, the less loving the counsel as the channel between restricts the exchange
Broken counsel and its effects on the exchange of love -
Things that can clog the channels between beings
Thought as a reflection of disturbance and a part of the way to defend and return to tentrem ing manah -- quieting of thought connected with reception of reality
The buffer zones of being -- how much can you stand of what is really there and how much insulation is necessary? "Sense deprivation", the interference with and/or overlay of the experiential relationship of another, in connection with trust violation in this area (I'm better than and/or more competent than you are to handle your experience) -- Group/individual interactive interdependence and the sharing of energy and information in the defense of the experience of the members. False bottoms -- experiential interlock -- interlocked dependency structurings that are mutually supportive but off center (chungyung) and not in accord or full contact with natural order. Orderings (unnatural) based on such structurings. Leadership expressed in artificial orderings -- promotional leadership and general experience -- the unquiet reflection of the gap in the middle -- Who suffers -- those below the gap. But in the true ssense all do through bad leadership.
The transition from thought to silence -- silence as an open expression of loving trust and proper order in relationships -- tentrem ing manah. Transitional periods length multi-determined -- phases and shifts in experience and behavior partially reflecting experiential weight of love served in the past -- sharp turns of experiential nature a mark of this.
The more open a being, the more need to seek the reason for behavior in its consequences -- greater spontaneity yields reactions more attuned to the real situation and results and less interested in unquiet counsel (thought).
The weapons of hate -- frowning on others -- promotional ("promo") beings pretending to superiority over others and misusing their sense and energy -- fixed inflexible positions maintained through structural and oft touched (expressed or checked) positions -- use and abuse -- effect on others -- energy drain and experiential manipulation -- maintaining proper distance
Crowding others -- overriding their position in expressing your own -- obliviousness in relational linkage effects -- as a source anger -- anger as pleasure when energy not clearly received, i.e., below basal level of experience -- closer to and arising out of centered chungyung natural being -- effects of such intrusion on group ordering -- competitive aspect -- irresponsibility of -- lack of breadth of perspective on which it depends -- lack of respect expressed therein --
The more spontaneous, the less thought present; the more thought, the less spontaneity, and the greater tendency toward a mismatch with natural accord and a lack of nobility of presence.
Ways of defending your love:
Java's soft line and hard line - the soft line is more obviously practiced, involving minimal defense, acceptance of attack on position in energy loss -- faith in tradition is primary in that eventually the natural accord of the position as reflected in its calm, quiet core will assert itself -- minimal gathering and expenditure of energy -- in as much as the union is quietly promoted as being in natural accord, it is best to let nature defend it -- minimal anger expressed in responding to unfounded attack. The hard line is Kebatinan and Pantja Silat and in this area dukun social patterning: how would the community be behaving without interference?
Greek (Mediterranean, Middle East in general) - high voltage response to intrusive energy and attack in defense of calm, quiet, loving links among group -- less in tentrem ing manah, more energy invested in emotion and mobility of expression -- slightly hierarchical within group, much experiential overlap between groups -- emphasis on small community -- Javanese emphasis on common experience on larger scale but also has this element, e.g., Negara Surakarta - Negara Ngayokya Adininingrat -- Interactive interplay of strengths and weaknesses of various communities united by the deep love of tentrem ing manah informs relations -- similar to Greek city-state tradition -- depth and clarity of the loving links has to do with coordination possible between various groups in a larger community -- as times make more rigorous attacks on tentrem ing manah level of loving union, groups tend to become less tightly linked and gaps appear within the community, e.g., splintering of Islam between early period and present -- Greek heroic (Homeric) period versus later city-state preoccupation --
The more out of accord a smaller union, the more emotional expression in its presence, the more sense deprivation practiced to avoid having a real view of events openly expressed and sorting out the situation in open being, the less natural pride expressed, the more experiential manipulation, the less breadth of perspective for reference, the less reception of clear inner counsel arising out of natural accord (sejatining rasa), the less natural nobility of purpose expressed in behavior, the greater the impulse to destroy the environment, the less love of one's tradition and trust in the expression of reality in daily life, the more dependence on leadership rather than direct experience, the more vulnerable to movements involving high voltage energy swings of intimidation and manipulation without loving clarity, the more weapons of hate used to extract the quiet energy of natural pain and opposition, e.g., intragroup disrespect and insults to natural ordering of participants, the more artificial group organizational counseling structure (heads used as energy sources through challenging their competency), the greater the interest in torturing nature for the energy it releases in open pain (cleaner than other energies present), the less mutual trust and appreciation of others felt and expressed -- the more secular and narrow leadership purposes and the more promotional their expression -- convincing others of a course of action by overpowering them and containing their opposition rather than exposing the natural situation calmly such that the proper natural course of action can arise and defend itself out of tentrem ing manah -- trust in leadership arises out of the depth of the love and satisfaction shared between a people and its leader (paku, head). Expression of the "Nya gusti, nya kawula" principle of leadership is strong in tentrem ing manah groups; expression of competitive dominance, "closed" leadership, is strong in groups separated from natural accord with separation of superiority from service emphasis, "open" leadership.
Except in closed unions, DCs, cabals, etc., the more group awareness of what is lost by violating natural order, the more emphasis on receiving chungyung and quiet counsel, the more a group is inclined to find a noble, naturally proud role in their gathered union with other groups, the more suffering it accepts without dissolution and the less disturbance it generates in its natural environment. Many examples: China in its present divided course of investigation of unnatural order; Greece, Spain, Italy, Islam in their policy of "under-development" in defense of community, real worth, open clarity and pride of being. [Negative example] Brazil and the US in destructive development fervor reflecting lack of breadth of perspective, lack of value or appreciation of life, and narrow secular appreciation of responsibilities. This approach involves defining a promo presence as the purpose of the union and ends up openly practicing a form of witchcraft as its maintenance technique.
The effect of narrow, selfish leadership is expressed intergenerationally in that such leadership tends toward eliminating the group by throwing out it of accord and children come to distrust the source of counsel that pushes in this direction. This is especially true in the period when individuals are struggling to find a role in the adult world and a service orientation gives over to a more competitive bent on existence in a system that does not value (punishes) open receptivity -- It must be remembered, however, that souls are attracted by circumstances familiar to them: children often start off as rotten as their parents.
Too much candy rots the teeth.
Options: either eat too much and suffer for it in the long term (hell and debased environment for children) or don't eat enough and get attacked by the candy industry (be like us).
Hell is a custom made event and a natural record of your existence expressed in the nature of your relations with other beings, and of the pain you have caused them by being the way you are.
Monkeys chattering, humans chatting, birds singing provide good examples of the nature of connection in presence maintenance and sharing.
Decision about what to believe in -- the pretended boundaries of responsibility
Opinion maintenance whether in personal or social interaction or religious definition as a violation of Natural Law in not letting the real sense sort itself out.

Natural Manners - The nature of distinction and the consequences of denying natural order in interaction -- veneration, nobility, respect and natural law. Why the high spirits in a group are invested and the effects of not doing so in terms of engendering irresponsible leadership
Anger, Vengeance, Satisfaction, Revenge and Hate - Its natural component and action. A collective manifestation and comment on conditions: the return of pain to the source of its definition and/or promotion.
Mercy - Denying duty and responsibility in Nature and the use of unnatural mercy to justify the undermining of natural leadership. Natural mercy does not really exist: pain must be paid off with pain and a natural sense of releasing the associated pain and avoiding the behavior established as a result and inhibiting the repetition of the abuse.
Natural distinction - Clear love and accord with reality as the source of power and influence.
Presence - A promoted sense involving energy collation systems coming out of interactive experience through sense deprivation as expressed in a common tone and pretense of being. This can result in group isolates that define themselves irrespective of reality on purpose, i.e., closed unions.
The structuring of presence and presence maintenance with lack of head's consciousness and system structuring through affective links. Various manifestations:
 1. quiet passive head
 2. angry disturbed head
 3. active natural head, helping the situation to sort itself out in reality by pulling its sense into open   being whether it wants to go or not.
Mechanical aspect dominant in relationships of control. Supervisory aspect dependent on the tightness of inner circle of "counselors" -- control of head's experience through manipulation.
Conscious presence maintenance - basic structuring more unified and relationships no longer express independent presence control through affective override and undercut in justificational expenditure of energies.
General character - role of clarity defined by pure love of the central expression.
Interaction of presences
 primary - those in accord
 secondary - those in indefinite support
 tertiary - those in opposition
The sharper a paku and the more unbuffered his expression, the more naturally just the perspective and the less partially committed the participating beings:
 fewer secondaries
 more coherent tertiaries

Group feeling and presence - tentrem ing manah and rage - rasa murni -- Power reflected by depth of relaxation and height of anger and the distance between the passive and active state.
Breadth and clarity of a presence determined by closeness to center and union with natural movements, partially reflecting justness and pointedness of central experience.
Clumsy experience management through ambition and emotional interlinkage.
 Emotion as a weapon of experiential manipulation in others
  coercion
  persuasion and dissuasion from courses of action based on relative influences
Pathological interlocked structuring leading to independence of interlocked structuring from supervision, e.g., high voltage religions like Islam with all their praying as a form of witchcraft by defining individual and group experience in terms of the chanting rather than paying attention to actual reception.
Constant narrowing of perspective of dominance as linkages and relationships are violated for supportive or hedonistic use.
Secularization of perspective as broad natural concerns of real consequence are lost in a vision of increasing mechanization and narrowing of participation principles -- valued roles defined more restrictively -- experience more narrowly and intrapsychically defined and interpreted -- connection with reality downplayed or denied.
Natural Law and disturbances
Order independent of natural order as a source of disturbance and injustice
Distance from accord with Natural Law as reflected in presence maintenance principles and techniques
Inclusiveness (promotional) of presence over others versus participation through open linkage
Disturbance of presence and mental illness -- suffering within a presence
Head containment through structuring
Forces in opposition to natural clarification
 Exposure of violations and irresponsible leadership
 Exposure of irresponsible group practices and narrow perspective consequences - hell and natural consequences
The total concern of natural leadership versus limited concerns and definitions of responsibility of structured leadership
Unity of perspective within primary group - group feeling
Simian (baboon) Ring organizational structure
Undercut/Override modes of control within a group -- affective links and the nature of affeective union -- information embedded in affect and the manipulation of experience through the marshaling of energies -- emotional information = functional intelligence in low times
Centered experience, i.e., tentrem ing manah, sejatining rasa, the response of draining the inflated affective union by remaining in the gap between its upper and lower expression - tranquillity versus positive affect - natural accord versus disturbance in split experience management -- high road/low road "Intelligence" based on interaction and tightness of linkages as well as the number of open participants contained in the union making it a Natural concern to defend it. Purposes and values reflect the breadth of the being united in love.
Looser linkages involve a less clearly defined center, more limited purposes served, more injustice (natural) supported by union, less concern with natural issues and real consequences, more emphasis on mechanical and secular structuring through use of affective links and in-betweens intelligence, more concern with physical form of expression allowing isolation of participants in contradictory expressions, limiting of interaction in order to avoid expression of contradictions in disturbances, narrowing of community boundaries, loosening of discipline and natural responsibility in linkages, disintegration of tribe, clan and family linkages as their natural character is violated for hedonistic pleasure purposes, movement toward isolated individual unaware of natural links and responsibilities, emphasis on individual "happiness" and the loss of honor and natural dignity through defining and floating on a cloud of hate.
The honoring aspect of the expression of injustice in a system -- maintaining presence at the expense of the most worthy, the above/below character of presence maintenance in a closed system -- credit, faith and trust in this sense do not exist in open being. Mechanical aspect and the separation of primary experience into loosely linked groups under and over valuing contributions to support presence maintenance through callous handling of nonaligned contributions to presence maintenance, denial of credit while continuing to use contributions -- attenuation of bonds through violation.

                      1981, revised 1993