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研究生:艾爾芬
研究生(外文):Alfin Ardiansyah
論文名稱(外文):THE MEANING OF MYSTICAL CULTURE IN THE KEJAWEN COMMUNITY ACCORDING TO R. NGANEHI RANGGAWARSITA\'S SULUK SALOKA JIWA
指導教授:孫雲平孫雲平引用關係
指導教授(外文):Yun-Ping Sun
學位類別:碩士
校院名稱:國立中央大學
系所名稱:哲學研究所在職專班
學門:人文學門
學類:哲學學類
論文種類:學術論文
論文出版年:2020
畢業學年度:108
語文別:英文
論文頁數:86
中文關鍵詞:信仰關係傳統上帝
外文關鍵詞:BeliefsRelationshipTraditionGod
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爪哇島是印度尼⻄亞群島當中最富有⽂化底蘊的島嶼之⼀,進⽽使得爪哇地區似乎 代表整個印度尼⻄亞⽂化。然⽽,爪哇地區的社會風情不僅只是⽂化層⾯被所知, 其在信仰⽅⾯也是被印尼其他地區的⼈們所廣泛認知的,⽽這信仰通常被稱為⽖哇 山信仰(Kejawen)。在 Ranggawarsita 看來,⽖哇⼭ 被認為是強調追求靈思 (Kebatinan)之信仰,⽽這種 靈思 著重在平衡⽣命各個⽅⾯(包括與⼈類,動物 和⾃然的關係)的理解。在Salok Saloka Jiwa的⽂獻中,這種靈思也被稱理解為 Tassawuf。⽽ Tassawuf 是對於如何淨化靈魂,明確道德,發展思維,並獲得永恆 幸福的知識描述。Ranggawarsita 在他的⽂學作品當中解釋道能帶來幸福的無疑是 神靈,但在⽖哇⼭信徒的⽣活中,對祖先精神崇敬的信念才是最⾼的精神信仰。正 是這種對於祖先精神的信仰才使得後來產⽣⼀種遠離邪靈,並且懷著感恩之情親近 善靈的傳統,這類傳統儀式則被稱之為 Slametan 傳統。Slametan傳統的本質是將 精神引導⾄他們的信仰中,加之Ranggawarsita 在他的⽂學著作的表達對神靈的智 思,最終促成⽖哇山信徒開始信仰神靈。最後,關於對於神靈的認知,⽖哇山信仰 認為神靈是⾝體和靈魂的結合(Sangkan Paraning Dumadi),且也是死亡後所回歸 之領域(Manunggal Kawulo Gusti)。
Abstract
Java Island is one of the islands in Indonesia which has a lot of culture and then makes the island of Java seem to dominate the cultures in Indonesia. Java community is widely known by various other regions in Indonesia not only from their culture, but also in terms of their beliefs which are commonly called the Kejawen beliefs. In Ranggawarsito's view, Kejawen's belief is considered as a Kebatinan or spiritual flow, this kind of spiritual flow is seen as a flow or understanding that emphasizes the balance in all aspects of life, both relationships with humans, animals and nature. In the literature of Salok Saloka Jiwa this kind of flow is referred to as Tasawuf. Tasawuf is a description of knowledge to find out how to purify the soul, clear morals, develop the mind and to obtain eternal happiness. Ranggawarsito in his literature explained that what can bring happiness is surely God, but in the life of the Kejawen people, belief in their ancestral spirits is the highest spiritual belief. It is this belief in ancestral spirits that later gave rise to a tradition to prevent them from evil spirits and also as a form of gratitude and their requests for good spirits, they carried out a tradition called the Slametan tradition. The initial essence of this tradition was directed to the spirits in their beliefs, until finally Ranggawarsita gave their understanding of God through his literature and until the Kejawen people began to believe in God. The Kejawen people understood the meaning of God they termed Sangkan Paraning Dumadi or god as a body and soul union and also Manunggal Kawulo Gusti or god as their place of return after death.
TABLE OF CONTENTS
Title i
Abstract Chinese ii
Abstract English iii
Acknowledgment iv
Table of Contents v
Table of Picture vii
CHAPTER I : INTRODUCTION
1. Introduction 1
2. Research Question 4
3. Literature Review 4
4. Theoretical Framework 5
5. Research Methodology 6
6. Thesis Structure 7
CHAPTER II : UNDERSTANDING OF JAVA SOCIETY AND KEJAWEN BELIEFS
1. The Historical Origin of Javanese 9
2. Javanese Original Trust 12
3. Acculturation of Religion in Java 14
4. Hermeneutics as The Opening Meaning of Kejawen 18
CHAPTER III : R.NGABEHI RANGGAWARSITA’S VIEW OF THE KEJAWEN
1. Ranggawarsita’s Biography and Mythology 26
2. Ranggawarsita’s Intellectual Genealogy 28
3. Ranggawarsita’s Thought Javanese Religion 33
4. History and Essence of The Suluk Saloka Jiwa 35
5. The Concept of Spiritual Kejawen in Suluk Saloka Jiwa 37
CHAPTER IV: THE KINDS AND MEANING OF MYSTICAL CULTURE IN KEJAWEN
1. The Meaning of Mystical Cultural in The Kejawen 43
2. Mystical Beliefs of The Kejawen 46
3. Slametan as Mystical Culture of The Kejawen 49
4. God in The Perception of The Kejawen 58
5. The Values of Mystical Cultural in Kejawen 66
CHAPTER V: CONCLUSIONS 70
Bibliographies 73

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