Kejawen does not rest upon a single binding scripture; rather, it lives through a layered constellation of texts, performances, and oral transmissions. Written works such as *Serat Centhini* and *Serat Wedhatama* are often regarded as key reservoirs of mystical teaching, ethical refinement, and practical guidance for inner cultivation. Alongside these stand broader *serat* and *suluk* literatures, where Javanese poetic and didactic forms intertwine with Sufi concepts, giving voice to themes of spiritual realization and the refinement of character. These writings are not usually approached as rigid dogma but as symbolic maps, to be contemplated and interpreted in light of lived experience and the counsel of teachers.

Other textual traditions also play an important role. *Primbon* manuscripts, for example, gather divinatory lore, calendrical wisdom, and cosmological insight, and are consulted for discerning auspicious times and harmonizing human action with the unseen order. *Babad* chronicles weave together history, myth, and cosmology, situating spiritual practice within the unfolding story of Java and its kingdoms. In many circles, selected Qur’anic verses and Islamic teachings are received through a Javanese mystical lens, while echoes of older Hindu–Buddhist thought, including ideas preserved in kakawin literature, continue to inform the symbolic universe in which practice unfolds.

Equally central are the oral and performative channels through which Kejawen is transmitted. Wayang narratives—especially those drawing on the *Mahabharata* and *Ramayana*—are not merely entertainment but vehicles for ethical reflection, metaphysical teaching, and subtle commentary on the human condition. Sung poetry (*tembang*), ritual formulas, and prayers that blend Arabic invocations with Javanese expressions carry teachings directly into the body and breath of practitioners. Within guru–student lineages, spiritual genealogies, personal instructions, and family or village lore are passed down as living “texts,” shaping how individuals undertake ascetic disciplines, cultivate awareness, and seek harmony with the visible and invisible worlds.

Across these diverse sources, what unites Kejawen practice is less a fixed canon than a shared orientation: to read scripture, story, and ritual as symbolic pathways toward inner refinement and attunement to cosmic order. Texts, performances, and oral teachings function as complementary mirrors, each reflecting aspects of a single, multifaceted quest for wisdom.