Today, "things in the human self" are understood as pseudo-substances with no empirical properties or attributes. But while we really feel our lives in every second of it, transcendental noumenal has been appropriately used to explain the natural human capacity to give meaning to sensory experience and to act against their empirically conditioned nature. The human transcendental self suggests being able to understand life as something more than this — precisely as a "family" that can act freely in the world by the term "soul."

As the seat of personality, values, and freedom, the soul is not something that has to be uncovered and/or dissected by a surgeon's knife; even so, it is not that he/she has a reality or value that is less than what can be expressed. Indeed, cultivating and saving souls are humanity's most pressing concerns today. Pamoring Jagad: Salvation to Salve the Soulreminds us of the exciting things humans should do on their own. What is miraculous, when humans do it, the surrounding entities will feel the impact.

Interestingly, there is the fact that Javanese people have a deep concern for nature and their environment, so sometimes it creates an attitude of humanizing the natural surroundings through metaphysical communication in preparation for the metacosm. Nevertheless, metaphysical communication within the universe's scope discusses the essential process of communication, namely something substantive and fundamental. In addition, he also discusses the terms and aspects of justification (ontology). And the last part is its use in dialogue or communication within society and between creatures. Because metaphysical communication from the "landline" becomes very meaningful when miscommunication occurs, such as the last moments that have just been experienced, which one wants to forget, but instead become a life experience that can never be forgotten.

Pamoring Jagad: Salvation to Salve the Soul represents how connectedness in the same universe seeks transcendent values to foster a healthy soul function through a shared belief system. It's a way of transcending experience, but it allows for a better acceptance of life's inevitable risks and losses, approaching the level of nerimo ing pandum. Rizqi Maulana invites the audience to realize their human existence in one universe. Humans can see their particular life challenges, however painful and uncertain, from a broader perspective that makes events make sense, nourishes hope, and strengthens their bonds and humanity with other beings.

On the other hand, he needs calm, so the Pamoring Jagad exhibition space is transformed into a space for transcendental communication with things that are (perhaps) being distracted. For example, how is it possible that the mantra nerimo ing pandum doesn't work correctly now? Maybe it's because humans have forgotten their soul, forgotten sedulur papat limo pancer as part of life, and forgot how interconnectivity is between creatures in the universe.

Communication that always occurs in the universe always has an intimate bond. Authentic communication is a direct, profound expression of spirituality and offers a pathway for spiritual and relational growth. The "red soil" relationship that manifests in humans experiences a deep connection with their ancestors, which in turn, spirituality deepens and broadens human relations, with all beings in its continuity. Rizqi represents faith, intimacy, sacredness, birth, and death, which are interconnected to mutually support life, fill it with meaning, and support belief in overcoming difficulties.

So, instead of seeing individual prayer wishes as the principle behind collective prayer, Rizqi Maulana makes the latter the principle behind the former. The audience is invited to experience the primacy of prayer together as fellow beings, marking humans as saved beings committed to being "born again." This dual classification of humans does not exist separately from the act of prayer but is actually manifested through prayer, which plays transcendentally. It's not just about "the survivors" and "the unsaved," which are ritually rearranged at every meeting. Nonetheless, "the survivors" plead on behalf of "the unsaved" as they speak through prayer in the Metacosm (big M) of the Universe whose ears are open to their cries. "The unsaved," on the other hand, neither speak nor listen; they are constructed and reconstructed in prayer meetings as religiously mute partial subjects, as are the emotionally held beings and souls who talk, that is, those who pray.

Pamoring Jagad: Salvation to Salve the Soul discusses the "soul" of Javanese human life, which runs in harmony with three core relationships, namely:

• human relations (jagad cilik — microcosm),

• connection with nature (jagad gede — macrocosm), and

• how both produce a relationship with God (metacosm).

In fact, metacosm interrelation is understood as the interaction between creatures and God. Still, humans do not complete their microcosm, their macrocosm, as a willing attitude towards metacosm. So this space and work (or, more precisely: verses or ayat) remind the audience to realize that the metacosm is often encountered when what is in the body is not functioning properly, both when leaving and returning to the universe.

— MB Tejo Sampurno