Kejawen presents a vision of reality in which a single supreme divine principle, often called Gusti or Gusti Allah, permeates all existence while remaining beyond full conceptual grasp. This ultimate reality is understood as both transcendent and immanent, manifest in nature, in the human heart, and in the subtle fabric of the cosmos. A key teaching, manunggaling kawula Gusti, expresses the possibility of mystical union between the human servant and the divine Lord, so that the deepest self is recognized as inseparable from the divine presence. Closely related is the notion of sangkan paraning dumadi, the contemplative inquiry into the origin of beings and their final return, which frames human life as a journey from the divine source back to that same source. In this way, Kejawen orients spiritual aspiration toward self-realization understood as conscious participation in divine unity.

This metaphysical vision is accompanied by a rich cosmology in which visible and invisible realms interpenetrate. The material world is seen as only one layer of existence, surrounded and suffused by higher spiritual realms populated by spirits, ancestors, and other subtle beings. Nature, sacred places, and heirlooms can function as centers of spiritual power, and ancestral and nature spirits are approached with respect to maintain harmony between human communities and the unseen world. Such beliefs do not stand apart from monotheism but are integrated into a broader sense of a cosmos ordered and sustained by the one divine reality. The result is a spiritual hierarchy in which God is ultimate, yet the many spiritual presences that inhabit the world are acknowledged as meaningful participants in the cosmic order.

At the ethical and existential level, Kejawen emphasizes inner refinement and harmonious conduct as the practical path toward spiritual realization. The distinction between batin (inner) and lahir (outer) highlights the need to purify the inner life so that character (budi pekerti) becomes noble, gentle, and refined rather than coarse or impulsive. Harmony—between self and community, humans and nature, and the human world and the cosmic order—is treated as both a social ideal and a spiritual necessity. Actions are understood to bear consequences that shape destiny, echoing a karma-like moral causality and linking ethical behavior with spiritual progress. Respect for elders and ancestors, social courtesy, and the avoidance of extremes or fanaticism all serve this overarching pursuit of balance.

Kejawen’s path of practice, often called laku or lelaku, centers on inner discipline and experiential knowledge rather than abstract doctrine. Meditation, contemplation, and various ascetic exercises—such as fasting, night vigils, and retreats to sacred sites—are used to quiet the mind and deepen intuitive insight (rasa) into the divine presence. Rituals that bring together communal meals, offerings, and prayer seek to harmonize relations among humans, spirits, and God, while sacred knowledge (ngelmu) is transmitted through lived tradition, symbols, and mystical formulas. Within this framework, formal religious identities and scriptural teachings are often interpreted esoterically, so that Islamic, Hindu–Buddhist, and animist elements are woven into a single inner path. The ultimate aim is to become a “true person,” inwardly free, ethically grounded, and attuned to the divine unity that sustains all worlds.