<![CDATA[This study aims to analyze the structures of nafi (negation) and isbat (affirmation) in the Javanese manuscript Suluk Rasul, as a framework for the formation of ethical consciousness, and to articulate their relevance for addressing the contemporary ethical crisis and sustainable development. This aim is crucial because the ethical crisis is not merely a matter of regulation or institutional weakness, but fundamentally a problem of consciousness that requires an ethics rooted in the purification of inner awareness. Employing a qualitative, text-based research approach that integrates modern philology, reflective hermeneutics, and comparative conceptual analysis, this study analyzes the Suluk Rasul manuscript, considered the foremost chapter of the Saerad compilation. The primary data source is the manuscript itself, processed through document studies involving transliteration from Javanese script to Latin, terminological verification, and mapping of stanza structures. Data analysis was conducted through four systematic stages: (1) transliteration, (2) close reading to identify key concepts, (3) reflective hermeneutics to interpret the text’s meaning in dialogue with the contemporary ethical crisis, and (4) theoretical dialogue through comparative conceptual analysis with Foucault’s technologies of the self and care of the self. The validity of the interpretation was ensured through theoretical triangulation (utilizing normative ethics frameworks and SDG 4 & SDG 16) and the principle of textual fidelity. The findings reveal that nafi functions as the negation of the ego and the prohibition of paworing karsa (the mixing of wills), while isbat functions as the affirmation of Divine Oneness, as found in the third and fourth stanzas of Dhandhanggula. Furthermore, four inner qualities—antêp (steadfastness), ikhlas (sincerity), têtêp titining tékat (steadfastness of resolve), and sampurna kang pêsthi (perfection of destiny)—serve as indicators of emotional stability and form the foundation of ethics, as found in the seventh stanza of Dhandhanggula. The phrase wruha bedaning tunggal in the tenth stanza of Sinom articulates a differential consciousness. The study concludes that nafi and isbat can be understood as technologies of consciousness that form the ethical subject within power relations, offering a conceptual contribution to the development of public ethics based on consciousness purification, character education, institutional strengthening, and sustainable development.]]>
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