Within Kejawen, material objects are treated as vessels through which spiritual forces, ancestral presence, and divine blessing may be mediated. Among the most revered are the **keris** and other **pusaka** (heirloom weapons), regarded as living companions rather than mere artifacts. The keris, whether straight or wavy-bladed, is believed to hold spiritual power and is often linked to protection, authority, and charisma. Such heirlooms are commonly honored with offerings, incense, and ritual cleansing, especially on auspicious days, reflecting a deep sense of custodianship toward inherited sacred objects. Related to these are broader categories of **wesi aji** or spiritually charged metals and weapons, all of which function as tangible anchors for invisible forces.

Another important current in Kejawen practice centers on written and visual symbols. **Aji-aji** and **written amulets**—texts inscribed on paper, cloth, or metal—may contain Qur’anic verses, Javanese mantras, or mystical formulas, and are used for protection, blessing, and the cultivation of inner strength. **Rajah**, or sacred diagrams and scripts, often combine Javanese characters with Arabic letters and numerological patterns, serving as protective seals against misfortune, illness, or hostile spirits. These may be carried on the body, placed in homes or fields, or embedded in other objects, illustrating how script and geometry themselves become talismanic. In this way, language, number, and form are woven together as a subtle technology of the unseen.

The general term **jimat** encompasses a wide range of amulets and talismans fashioned from natural and crafted materials. Stones such as **batu akik** or **mustika**, animal parts like teeth or claws, and selected woods, roots, or seeds are all believed to carry particular spiritual qualities. These jimat may be directed toward invulnerability, attraction and affection, prosperity, or the warding off of calamity, depending on the intention and the accompanying spiritual discipline. Rings, necklaces, and other body ornaments frequently incorporate such stones or seeds, and are often ritually “filled” with power through fasting, prayer, and the guidance of a spiritual teacher. Here, the efficacy of the object is understood to depend as much on the practitioner’s inner work as on the material itself.

Kejawen also expresses its mystical worldview through textiles, images, and household arrangements. Certain **batik motifs** and cloth patterns are chosen for their associations with protection, authority, harmony, or success, and may be worn or kept in the home as subtle spiritual shields. **Wayang** figures and related symbols, such as the **gunungan** or mythic beings like **Garuda** and **Naga**, function both as moral-spiritual exemplars and as protective emblems, linking personal practice to a larger cosmic drama. In domestic and village spaces, offerings of rice, flowers, incense, and other simple items, along with discreetly placed protective objects at thresholds and corners, mark an ongoing dialogue with unseen guardians. Across these diverse forms, Kejawen treats symbols, talismans, and amulets not as isolated curiosities, but as points of contact between the visible world and the subtle realms that surround and permeate it.