In preparation for the Euroseas Conference in Lisbon, 4-6 July 2013, I read the 2d novel in the Bilangan Fu series by Ayu Utami. It is a composition of three very different sections. The first section with the colour Indigo as title (between the light blue of jeans and violet). It has as its centre the Jakarta student and mountain climber Sandi Yuda (friend of Marja who only appears for sexual pleasures, further in the background). Yuda is preparing a climbing trip for photographers and so he arrives in a photo galery, owned by a sterile, extremely beutiful lady Lalita, rich, multi-talented (art, writes telenovelas, penulis sinetron), with heavy make-up. She seduces Yuda who experiences a very special sexual sensation called axis mundi, the 'pivot of the world'. At the presentation of photographs (of good old Kassian Cephas) also one Jisheng is present, a Chinese from Singapore.
Lalita is interpreted as Lilith, the femme fatale of nasty old boy Iblis. But also as Lalita Vistara, the classical text that was the story of the Buddha from his birth until the first sermon. But Lalita is also a chain ina circle of reincarnations that is told in four major stages on p. 49: 1. during the 5th century living in Sriwijaya (=Sumatra) and Nepal; 2. in the later 9th century in Central Java; 3. in the 15th century in Transsylvania where she was Dracula, sucking blood in order to continue life (Yuda experiences her sexual aggression also as sucking life and energy from him); 4. now again in Indonesia.
Lalita has a twin brother Janaka (or Jataka: an earlier incarnation of the Buddha; maybe also Arjuna). Both have grandparents who were Austrian Jews, living in Indonesia and members of the Theosophy. The grandfather, Anshel Eibenschütz has written a special book: Buku Indigo and this is a special treasury for Lalita. She shows the book to Yuda and Jinseng. In the of this section she is in danger, taken hostage.
The second section is calles Hitam, Black. It is about Anshel Eibenschütz, growing up in Austria. He visits the brandnew Eiffel Tower in 1889. The family moves from Vienna to Transsylvania page 116: Vlad III, Dracula had two sons, the good one is a nice one and become a good Muslim, while the bad one is a warrior, fighting against Islam. (See the drawing above). He studies in 1907 in Vienna psychoanalysis with Simon Freud. He reads a paper on vampires as a crisis of identity. Freud is angry about his theory: the rational aspects must the irrational and not the inverse! But Carl Gustav Jung accepts this theory, that myth, the mysterious, archetypes and religious symbols can explain much of the human psyche.
Anshel comes to Java with his wife. They have children and grandchildren. He discovers the beauty of Borodbudur, as a mandala, an image of the human soul and writes or composes his Buku Indigo, with as the major theme:
Psikoanalisa Freud hanya mengajarkan manusia untuk menyadari alam nirsadarnya sendiri. Spiritualisme Buddhis mengadjarkan manusia untuk mencapai kesadaran diri dan semesta. Ya, tingkat 'kesadaran' Diri yang mempersatukan manusia dengan makrokosmos (p. 138)
The psychoanalysis of Freud only teaches that we must know that we have an unconscious level in our soul. Buddhist spirituality teaches people how to reach consciousness of oneself and of the whole world. Yes, the level of consciousness of one's Self (with a capital!) unites humans with the macrocosmos.
Page 152 has some remarks on the late Freud who started to understand this idea, through his work on Moses and monotheism, but then he died without really coming to the fulness ofthis idea.
In the third section we return to the world of section one: Parang Jati (with 2x6 fingers, son of the mystical leader of Central Java) is asked to bring back the stolen Buku Indigo, so also Yuda and others. Finally Jiseng has the book: he is a Chinese secret agent and the Chinese are interested in the history of Buddism in Sumatra and Java and want not have the book. He return the Buku Indigo, although he had already taken pictures to be sent to the government in China. There are many narrative complications about the main figures and some ideas, about Hinduism (can be understood, p. 184) and Buddhism (p. 191: we will never fully understand the truth of Buddhism. There is a theory of shadows, the negative part of the real world, but only in the complementarity (also in the image of the mirror) the truth can be found.
This section is called merah or red: in 2009 the Red Book (Das rote Buch) by Carl-Gustav Jung has been published, 38 years after he died. Also Yuda will one day publish the Buku Indigo: that is the last sentence on page 243.
This is an quite complicated book with many themes that are not really elaborated. But the general symbolism in this book with elements of a detective, horror and the world of related events (à la Dan Brown) makes it fascinating reading.
Shaykh 'Aynu'l Qudat, worshipping a dog, says: Hadha rabbi! This is my Lord!, for he does not see the dog, it is only his Lord that he sees. It is just as a person looking into a mirror; only the face reflected therein is seen by him, the mirros vanishes from his sight, for the world to his sight is like a reflection, it possesses form, but has no reality. The attribute related of the Turh Most Exalted is not the attribute related of ourselves because we see him with a veiled seeing..
Catholic theologians usually do not read Qur'an, do not read Islamic mysticism. Even ultra-orthodox or Wahhabi Muslims will not accept this kind of reasoning. But these ideas are not only found in Hinduism and Buddhism, also among the best of the Islamic tradition in Indonesia as well.