6. PANCER The amniotic fluid, blood, flesh, and placenta serve as a vehicle for the sadulur papat. However, after the birth of the child they abandon their physical vehicle; each of the sadulur papat's spirit then merges into Pancér; i.e., the fifth spiritual brother residing in the center. Thus, all five of them will become one flesh.®” The aforementioned statement is also confirmed in the Dhandhanggula® of the ‘Kidung Marmarti’ 1 Kalimane Pancér wus dadi sawiji / Tunggal sawujud ingwang // °° The fifth (spiritual sibling), Pancér, has become one, (thus all five are) united in my (physical) form, Pancér encompasses the four spiritual siblings, for indeed, in reality he is none other than the spirit (Arabic: rah) or soul (Sanskrit: saksma) of his human sibling. He resides within one's subtle body (Sanskrit: saksma Sarira). It should be noted, however, that Pancér's nature is entirely different from the ego which is represented by common sense or reason. Moreover, the ego reacts to phenomena in the ‘external world whereas Pancér revolves around the inner self. Hence Pancér represents the Higher Self (Sanskrit: 4tman) or True Self (Javanese: Ingsun Sejati); within Kejawén the philosophical concept of Paneér is used to identify the essence of an individual. However, within modem Javanese Islamic mysticism (Kebatinan) the Arabic term an-nafs al-mardiyyah is used to denote the qualities of Panoér. This Sufi concept refers to ‘the pleasing mind’, which is in equilibrium with the other nafs'.®° Soesio, 002: 167. = Chodjim, 2013: 118, ® chodlin, 2018: 117 at Haggari, 2008: 102-103.