THE
TEACHING OF NOBLE MIND AND CHARACTER
AS SPIRITUAL DIMENSION OF PENCAK SILAT
PREFACE
Challenges against Pencak Silat consist of 3 prominent things.
Firstly, is the reception of Pencak Silat outside its native countries
which is only its physical dimension. Whereas the real and intact
Pencak Silat is when it involves physical dimension as well as
spiritual dimension as an un-separated unity. Physical dimension
of Pencak Silat is a series of variegated Pencak Silat techniques,
each of which has its own characteristic. Spiritual dimension
of Pencak Silat, which can also be said as spiritual basis of
Pencak Silat, is the teaching of noble mind and character. This
teaching is the motivation source of the usage of physical Pencak
Silat. Secondly, is wrong perception which regard mental-spiritual
aspect as mysticism aspect, which is the source of mighty power.
Whereas in fact it is an ethical aspect of Pencak Silat and a
manifestation of the teaching of noble mind and character. And
thirdly, is the dissemination of Pencak Silat outside its native
countries which is not in all the genuine, real, original and
pure Pencak Silat, but the other self-defense system using Pencak
Silat name, and is not based on the teaching of noble mind and
character as the spiritual dimension and base of Pencak Silat.
The teaching of noble mind and character constitute one of the
criteria of the genuine Pencak Silat that come from and which
is the product of the culture of Nusantara communities. Self-defense
system naming itself Pencak Silat but its spiritual base is not
the teaching of noble mind and character, essentially is not Pencak
Silat.
Here
under is the explanation about the spiritual dimension of Pencak
Silat, which will be ahead by the explanation about the values
and identity of Pencak Silat.
THE VALUES OF PENCAK SILAT
The values of Pencak Silat are all things which are idolized as
well as coloring, inspiring, motivating and providing guidance
for the living of Pencak Silat.
Pencak
Silat has four values as a unity, namely ethical, technical, aesthetic
and athletic values. Ethical value is a value of noble mind and
character which implicitly and inherently contains religion, social
and cultural values which are glorified by the communities. The
value of ethic is useful for the purpose of peace and friendship
among human beings, among groups of human beings and among communities,
and among members of nations. Technical value is a value of effective,
efficient and productive. This value is useful for the purpose
of fighting to defend oneself. Aesthetic value is a value of beauty,
conformity and harmony. This value is useful for the purpose of
entertainment and pleasure. Athletic value is a value of sports
which is useful for the purpose of developing physical health,
fitness and endurance.
The
said four values have tight relation with social and individual
moral ideal in the circle of Nusantara communities. The meaning
of Nusantara in this explanation is a region involving Indonesia,
Malaysia, Singapore and Brunei Darussalam. Ethical and technical
values refer to the fulfillment of need and interest of security,
whereas aesthetic and athletic values refer to the fulfillment
of need and interest of prosperity. Both involve spiritual and
physical side.
Ethical,
technical, aesthetic and athletic values as a unity, besides constitute
the values of Pencak Silat also constitute the unique pattern
and specialty of Pencak Silat originating from the culture of
Nusantara communities. The four mentioned values are the essense
of the identity of Pencak Silat.
THE IDENTITY OF PENCAK SILAT
The identity of Pencak Silat as a totality, which cumulatively
showing the genuineness, intact, originality and uniqueness of
Pencak Silat, is determined by four prominent things as a unity.
Firstly,
is the culture of Nusantara communities as the source and specific
pattern of Pencak Silat, either its spiritual dimension or its
physical dimension. The communities of Nusantara while gave birth
to Pencak Silat was a kinship community (Gemeinschaft). Culture
basing and produced by this community is a culture of communality,
namely the culture of harmony, brotherhood, kinship, togetherness,
solidarity, thoughtfulness and cooperativeness, which makes every
community member compulsory to always put forward attitude, deed
and behavior of
(1) silih-asih, silih-asah and silih-asuh (Sundanese), which means
loving, developing and protecting each other,
(2) melu handarbeni, melu hangrungkebi, mulat saliro hangroso
wani (Javanese), which means sense belonging, sense of responsibility
and audacious to execute correction in accordance with the community
kindness,
(3) giving priority to common interest rather than to private
interest, considering obligation as most important instead of
right, and
(4) consultation, good relationship and helping each other. The
ideal of kinship community is the realization of tata-tentrem
karta-raharja (Javanese), which means orderliness, tranquility,
just and prosperous. This social ideal must be based on and integrated
with the individual ideal of the community members, namely noble
mind and character.
Secondly,
is the specific moral teaching of the Nusantara community as spiritual
base and usage motivation source of Pencak Silat. Each ethnic
and local community in the Nusantara area has its own moral teaching.
All of these teachings have similarity in their goals, namely
to build noble mind and character. Therefore, all of those ethnic
and local moral teachings generally can be called as the teaching
of noble mind and character. All steady practices of the community
members in the form of attitude, deed and behavior, included those
relating to the carrying out and usage of Pencak Silat, must be
based on this moral teaching. Thus, the teaching of noble mind
and character has to inspire and to become spiritual base of Pencak
Silat and motivation source of the usage of Pencak Silat. According
to this teaching’s view, Pencak Silat as an effective self-defense
system has to become a sublime means and must be used for a sublime
objective as well. It means that Pencak Silat can be used only
for self-defending. When Pencak Silat must be used in fighting,
the carrying out of it must always be controlled and measured.
Attacking arbitrarily and capriciously, is a prohibited action.
Pencak
Silat must be viewed as deterrent force and preventive force.
Deterrent force is a force which will stimulate the opponent to
repeatedly thinks and makes consideration when he wants to attack
physically. Preventive force is a force for always wary and be
careful. Pencak Silat as repressive force is only used as the
latest choose and in a forced condition
Thirdly,
is the manifestation of Pencak Silat values in four aspects of
regular practice or appearance as a unity, namely the aspects
of mental-spiritual, self-defense, art and sports. These four
aspects of Pencak Silat can also be called as the aspects of ethic,
technique, aesthetic and athletic.
All
of them cannot be separated each other but can be distinguished
based on their purpose. Mental-spiritual aspect describes the
purpose of mental forming of the genuine Pencak Silat man. Self-defense
aspect describes the purpose of self-defending by performing and
using the unique techniques of Pencak Silat. Art aspect describes
the purpose of the appearance beauty of Pencak Silat. Sports aspect
describes the sports purpose of Pencak Silat, that is, fitness,
adroitness and sports achievement.
In
the framework of the social ideal of the Nusantara kinship communities,
the purposes of mental-spiritual and self-defense aspects are
related to the security factors, whereas the purposes of art and
sports aspects are connected with the prosperity factors.
Fourthly,
is the kaidah or pakem (norm), that is, basic rule relating to
the enforcement custom and manner of Pencak Silat. This norm contains
moral teaching as well as values and aspects of Pencak Silat as
a unity. Thus, the basic rule called pakem or kaidah contains
norms of ethical, logical, aesthetic and athletic. These norms
can be construed as basic rule which arranges the carrying out
of Pencak Silat ethically, technically, aesthetically and athletically
as a unity.
Based
on the said identity of Pencak Silat, holistically Pencak Silat
can be defined as a system of patterned movement which has the
values of self-control, self-defense, beauty and harmony movement
as well as the forming of physical adroitness, fitness and endurance
according to the sublimity of the values of Pencak Silat. All
of them are based on the teaching of noble mind and character
and the culture of the Nusantara communities which esteem highly
the religious and social morality.
THE TEACHING OF NOBLE MIND AND CHARACTER
Every self-defense system, wherever it come from, always owns
spiritual dimension, which all at once has also the function of
spiritual base. Usually, the dimension or the base of a self-defense
system is the moral philosophy or teaching of the community and
culture where the self-defense system come from. Self-defense
system of China, Japan and Korea, respectively based on moral
philosophy or teaching of the community and culture of China,
Japan and Korea. The existence of this spiritual base is a necessity,
need and requirement, because the community where that self-defense
system come from, beware very well that this self-defense system
will be dangerous for human being and community if it has no controller.
Moral philosophy or teaching which are esteemed highly and obeyed
by the community is a controller and all at once also a motivation
source in using the self-defense system.
Pencak
Silat as a self-defense system, coming from the culture of ethnic
and local communities of Nusantara, also has moral philosophy
or teaching base which are glorified and obeyed by the respective
communities. This moral philosophy or teaching as a spiritual
dimension of Pencak Silat constitute a unity and a package with
its physical dimension. The teaching and training of Pencak Silat
techniques and their performance skills must be carried out together
and parallel with the education of moral philosophy or teaching
which are the spirit, controller and motivation source of the
usage of Pencak Silat. Without any controller, Pencak Silat will
potentially and trendily be used unaccountably, and therefore,
it will be dangerous for human being and community.
In
the area of Nusantara, moral philosophies or teachings are much
enough, as much as the ethnic and local communities where the
said philosophies or teachings come from. But all of them has
the same essence, base and goal, namely the conviction of the
existence of God, that human being comes from God and will returns
to God. Because human being comes from God, then the status of
human being is sublime. In order that human being with his sublime
status can be accepted by God as good as possible when he someday
later returns to Him, then during his living as well as in his
life and living course he is obliged to belief in God, that is,
trust and yield to Him, as well as be obliged to devote to Him,
that is, to put into regular practice the teaching of God. All
of them are carried out consistently, consequently and continuously.
His intention and regular practice is nothing other than because
of God. His living objective is to obtain the blessing of God.
Spiritual manifestation in the form of individual moral of the
belief in and devote to God is noble mind and character.
Thus,
the quantitatively moral philosophy or teaching of ethnic and
local communities in the area of Nusantara, can be generalized
with the name of philosophy or teaching of noble mind and character.
In other words, the teaching of noble mind and character is the
generalization and general name of the moral teaching of the Nusantara
local and ethnic communities.
Mind
is a human spiritual activity which has three elements as a unity,
that is, karsa, rasa and cipta (old Javanese), meaning the activeness
of willing, sensing and reasoning. Character is moral. Character
reflecting mind. Noble means sublime or high esteem. Thus, the
meaning of noble mind and character is the activitiveness of sublime
willing, sensing and reasoning based on a firm belief in and devote
to God. Willing determines obligation and prohibition, sensing
determines good and bad, reasoning determines right and wrong.
Therefore, willing connecting with mental-spiritual (moral), sensing
with emotion and reasoning with intelligence. External manifestation
of noble mind and character in the form of individual regular
practice are sublime or high esteem attitude, deed and behavior.
The
teaching of noble mind and character advices human being to process
and build his mind and character continually and optimally which
are directed to the realization of the wisdom of moral, emotion
and intelligence. The meaning of wisdom here is a capability to
distinguish and to choose rightly and precisely in the frame work
of the effort to actualize a sublimity. Even the process and building
of willing must be directed to the realization of the total integration
of human willing with the Willing of God. Besides of that, posing,
functioning and rolling the willing as the leader, director and
controller of sensing, reasoning and character. By such way, all
steady practices of human being will be based on wisdom and will
be synchronic with the Willing of God. It means that all of those
mentioned steady practices will get God blessing and will make
human being valuable in the front of God as well as the fellow
human being.
Thus,
the teaching of noble mind and character is a view of life and
advice about wisdom. Because it is inherited and must be glorified
by the members of the community, then the teaching of noble mind
and character can be construed as traditional view of life and
wisdom of the Nusantara communities.
Philosophy
is a view and wisdom of human life in relation with the social,
cultural, moral and religion values which are esteemed highly
by the communities. According to the perception of the local and
ethnic communities of Nusantara, philosophy contains teaching,
and otherwise, teaching contains philosophy. Teaching inherent
to philosophy and philosophy inherent to teaching. Philosophy
and teaching equally formulate the view on and the advice for
human being in his life and living course. The substance of advice
involves guidance to be enforced and prohibitions to be kept away.
Thus, the philosophy of noble mind and character can also be called
as the teaching of noble mind and character. Both have the same
meaning.
The
teaching of noble mind and character is a divine moral teaching.
According to this teaching, human being in his life and living
course has four kinds of sublime status as a unity.
Firstly,
is the status of God’s being, because human beings came
from and will return to God. God is the origin and living goal
of all human beings. Because human being originates from God,
then he is a sublime creature. In order to be well accepted by
God, and to be well placed beside Him at the moment he must return
to Him, then during his life he must always be a man of noble
mind and character.
Secondly,
is the status of individual (personal) being, because each man
(person) has his own personality which is unique and different
with the other human beings. Personality constitutes the characteristic
of some-one.
Thirdly,
is the status of social being, because in this world human being
does not live alone but lives in a community together with the
other human beings.
Fourthly,
is the status of universal being, because human being lives in
a living environment which are integral part of the nature together
with its contents (its ecology) created by God for human beings
as His favor.
For
that each status, human being has sublime obligation which must
be fulfilled. The sublime obligations of human being as God creature
is to believe in and devote to God and always upholds religion
values. The sublime obligation of human being as individual creature
is to put his personality in high esteem and always upholds the
individual moral values. The sublime obligation of human being
as a social creature is to uphold peace and friendship and the
social and cultural moral values. The sublime obligation of human
being as universal creature is loving his living environment and
always upholding the natural-universal moral values. All of those
obligations are related and connected each other and are directed
to achieve one goal, that is, to obtain God’s bless. The
more detail of those sublime obligations will be explained briefly
here under.
As
God’s creature, the sublime obligations of human being are
among others : to worship God according to the valid custom rule
of religion as his gratitude for his own existence and life and
for any other God’ favors ; practicing God’s and religious
teachings in his individual and social life as well as in his
universal life ; carrying out God’s doctrines and keep away
from God’s prohibitions, not only in his religious life
but also in his private life, social life and universal life ;
his attitude, deed and behavior must always be controlled, determined
and directed in order to always be in God’s way ; his initiatives
to achieve his personal objective are not enforced by allowing
any ways (finis non santificat medium) but will be carried out
through ways justified by and shown in the teaching of God.
As
individual creature, the sublime obligations of human being are
among others : to be wisdom, to be intelligent, to be smart, to
be clever, to be skilled, always to be careful and wary, capable
to anticipate and always to be ahead to the challenges and capable
to lead himself ; to be sensitive, concerned and adjust quickly
against change and development, tough and able to develop capability
in overcoming difficulties and problems, keep firmly the principle
and to be diligent, creative, innovative, energetic, adroit and
always pursue progress ; always to be introspective, self-evaluative,
self-corrective, guarding personal authority and self-esteem ;
wide, prospective, objective, logical, critical and positive thinking
; controlling oneself and self- interest ; doing the best, to
be patient, to be credible, to be serious to the principle things,
respecting time and optimistic ; upholding personal discipline,
truth, honesty and justice, and to be test-proofed against all
ordeals and temptations ; accountable for the appearance of his
attitude, deed and behavior. ; having effective, efficient, productive,
simple, economical, generous, humble, sincere and low profile
pattern of living ; willing to accept advice of others, friendly,
well mannered, not easy to be angry, to be frustrated and to be
desperate ; dislike to be egocentric, to be grumble, to be arrogant,
to be jealous, to be envy, to be misunderstand, to be a priori,
to make someone difficult, to be hypocritical and like to work
hard.
As
social creature, the sublime obligations of human being are among
others : respecting and always upholding togetherness, harmony,
cooperativeness, brotherhood and social solidarity; placing common
interest above personal interest ; obeying and upholding values
which are glorified by his community ; to be concerned to the
problem and development of his community ; willing to understand
the interest of others, to be moderate, respecting un-similar
opinion, always to be thoughtful, pleasure to intercourse and
to be well mannered in social intercourse, giving example in leading,
carrying out approach by acceptable ways, joy to good relationship,
ready to apologize when guilty and ready to forgive if requested,
to be opened against advice, suggestion, criticism and correction
of others, supporting and upholding consistent and consequent
social discipline and social leadership, to be socially adult,
delight to consult in problem solving, to be helpful to they who
are being in trouble and worry, not to be narrow minded, fanaticism,
primordial and sectarian.
As
universal creature, the sublime obligations of human being are
among others : loving nature and its contents in the form of living
environment, flora, fauna etc. as God’s favors for human
mankind ; saving, perpetuating and increasing the condition, balance
and quality of the nature in order to become conducive for the
existence, development and developing of human life as well as
can give progress, prosperous and happiness for human mankind
; always upholding the living environmental ethics and discipline
by maintaining clean-ness, health, orderliness, regularity and
comfort as well as preventing and overcoming any kinds of environmental
pollutions and damaging.
The
foremost parts of the teaching of noble mind and character are
discipline and leadership of Pencak Silat. Discipline is obliged
to be upheld by all community members, whereas leadership must
be upheld by they who are recognized and accepted as leaders by
a group of community.
Discipline
has three meanings as a unity. Firstly, is the attitude of always
upholding the religious and social moral norms, values and demands.
Secondly, is the honest, sincere, autonomous, consequent and responsible
obey and obedience to the arrangements, regulations, etiquettes,
procedures and agreement which are legal in force. Thirdly, is
the willingness to control and to rule himself.
Based
on the said meanings, to carry out and uphold discipline have
multi-values, among other : the value of believing in and devoting
to God, the value of sublime and high esteem regular practicing,
the value of personal and social responsibility, the value of
social togetherness and solidarity, the value of social servitude,
the value of social tolerance, thoughtfulness and concern, and
the value of mental-spiritual and social adulthood.
Leadership
is a capability to influence others in achieving common objective.
According to the teaching of noble mind and character, leadership
is not based on physical power or formal authority, but on the
authority shaped from the personality, examples and dedication
of the leader which are accepted by many people because the said
leadership has shaped useful capabilities for their living, included
the capability to lead themselves to realize excellent, sublime
and useful progress for them, their group and their community.
Therefore, these other people are ready and delight to become
follower of the leader.
With
those such qualifications, according to the teaching of noble
mind and character, leadership has three qualities as a unity,
that is, the quality of asih (loving), asah (developing) and asuh
(protecting). Asih (loving) is a quality to understand the aspiration,
interest, self-esteem and problem of the followers, close and
intimate as well as developing good relationship with the followers.
Asah (developing) is a quality of always self-evaluating, self-correcting,
increasing personal quality and developing, maintaining and increasing
intelligence as well as the spiritual, moral, emotional and intellectual
wisdom of the followers. Asuh (protecting) is a quality to always
motivating, directing, guiding and protecting the followers persuasively
and educative and serving and stimulating as well as giving conducive
chance for the followers to ever onward.
According
to the teaching of noble mind and character, leadership which
are asih (loving), asah (developing) and asuh (protecting) must
be carried out on the base of seven principles as a unity, namely
the principle of devoting to God, examples, brotherhood, solidarity,
simplicity, knighthood and intellectualism. Based on those mentioned
principles, leadership has relation and to be connected with :
(1) the trusteeship of God practiced to build human being to become
a man of noble mind and character,
(2) the sublime examples in upholding the religious, moral, social
and cultural values which are esteemed highly by the community,
(3) the spirit of brotherhood inspiring interaction between leader
and followers and among the followers,
(4) the attitude of solidarity and concern of the leader to the
follower, and otherwise, the follower to the leader and among
the followers,
(5) the simplicity of thinking and acting in endeavoring to achieve
the objective,
(6) the upholding of truth, honesty and just and strengthening
personal controlling force, sense of responsibility and mental
resistance in facing any ordeal and temptation, and
(7) the forming and maintaining of intelligence and skill, capability
of self-leading, authority, wisdom, capability of anticipation
and to be wary against risk and worst possibility which are able
to be and can be occurred.
In
accordance with the statuses, positions and obligations of human
being, the teaching of noble mind and character has seven insights,
that is, the insights of divine, humanity, peace, friendship,
resilience, development, struggle and gallantry. Based on those
mentioned insights, every steady practice of human being
(1) must be able to be responsible to God,
(2) must not contravenes the ethic of just and civilized humanity,
(3) must be peacefully and friendly in facing everyone, included
the opponent,
(4) must be able to actualize mental and physical tenacity and
perseverance in facing various handicaps and problems,
(5) must be able to increase continually personal quality and
advance,
(6) must be not easily give up and continually goes onward in
the struggle to actualize sublime goal and
(7) must always to uphold truth, honesty and justice and test-proofed
in facing all ordeals and temptations.
The
goal of the teaching of noble mind and character is to shape human
being who beliefs in and devotes to God, owning sublime personality,
always upholding peace and friendship and love his living environment.
These measures compel human being to own strong ability, capability
and endurance of self-control, by which he is obliged to control
himself and his interests. The teaching of noble mind and character
and its goals are normative and imperative to be applied and actualized
in human living, life and living course.
The
essence of the teaching of noble mind and character is self-control.
Self-control does not means self-bridle but mastering, placing,
taking, functioning, rolling and directing oneself through sublime
way and for sublime purpose based on self consciousness and autonomous
intention.
The sense of the spiritual dimension of Pencak Silat is similar
with the essence of the teaching of noble mind and character,
that is, self-control. This purpose constitutes trusteeship for
every Pencak Silat practitioner to perform and use Pencak Silat
in fighting to be controlled and measured. Not overdose or redundant,
arbitrarily, despotism and capriciously, in the form of cruel
treatment or soul vanishing.
In
that connection, the teaching of noble mind and character along
with its goal constitute one of the criteria of the genuine spiritual
dimension of Pencak Silat, namely Pencak Silat that come from
and which is the product of the culture of Nusantara local and
ethnic communities. Self-defense system naming itself Pencak Silat
but its spiritual base is not the teaching of noble mind and character,
essentially is not Pencak Silat.
Essentially,
Pencak Silat is a substance and means of education in its wide
sense, involving education in its narrow sense, teaching and training.
Education in its narrow sense relates to mind and character (mental),
personality, attitude and behavior. Teaching relates to knowledge
and insight. Training relates to technical skill, physical adroitness
and struggle spirit. Education in its narrow sense, teaching an
training, can be distinguished but cannot be separated each other.
All of those ones constitute an intact integral unity.
Education,
teaching and training of Pencak Silat involve the two dimensions
of Pencak Silat simultaneously and integrally. It means that quantitatively
and qualitatively the carrying out and yields of the education
must be in conformed, balanced and harmonious condition with the
carrying out of the teaching and training of Pencak Silat. The
wider and higher the knowledge, theory, skill and trick quantity
and quality of the Pencak Silat performer, the more steady and
higher must be the quality of his full and total comprehension
and its regular practice concerning the teaching of noble mind
and character. The higher the teaching and training of Pencak
Silat level given to some one, the deeper and wider the education
of the teaching of noble mind and character must be given to him.
The depth and width in fact must be actualized in the steadiness
of full and total comprehension and regular practice of the teaching.
That such qualification and mental, intelligent and physical conformity
can be formulated with the words taqwa, tanggap, tangguh, tanggon
and trengginas.
Taqwa
means belief in God through enforcing all His teaching continually,
consistently and consequently, having noble mind and character,
increasing personal quality continually, and always placing, rolling
and functioning himself as a disciplined and social dedicated
community member, namely an obeyed and obedient community member
sincerely, honestly, autonomously and consequently to the arrangement,
regulation, customs, manners and agreement which are legal in
force and participating actively and positively in the efforts
to advance and to make prosperous the community based on the sense
of social togetherness, harmony, peace, friendship, solidarity
and responsibility and the sense of responsibility to God.
In
connection with the performance of self-defense Pencak Silat,
taqwa means always requiring physical and spiritual strength and
protection, guidance and guideline of God in order that the performing
of self-defense Pencak Silat has a maximum competitive superiority
but always in measured and controlled condition, so that it will
has no negative result for the competing opponent, otherwise able
to realize eternal peace and friendship with the opponent. All
of those ones based on firm belief in God.
Tanggap
means sensitive, concern, anticipative, pro-active and has readiness
against the happened change and development, together with all
tendencies, demands and challenges along with them based on the
attitude of daring to introspect himself and to ever enhance his
quality.
In
connection with the performance of self-defense Pencak Silat,
tanggap means sensitive, intelligent, smart and punctilious in
anticipating and appreciate the strength and indication of the
opponent and the developing situation, condition and opportunity
as well as in forming strength and skill to surpass the opponent’s
strength quickly and accurately. All of those ones based on prudent,
alertness, clairvoyance and hint (always to be ahead to the challenges).
Tangguh means tenacity and ability to develop capability in facing
and answering every challenge and overcoming every problem, obstacle,
disturbance and threat as well as to achieve a sublime goal based
on persevering genuine struggle man attitude.
In
connection with the performance of self-defense Pencak Silat,
tangguh means having a lot of initiative and creation, long-minded
and able to develop capability in overcoming the real problems
or difficulties as the effort to surpass the opponent.
Tanggon
(Javanese) means able to uphold justice, honesty and truth, firm,
consistent and consequent in keeping the principle, having strong
sense of self-esteem (self-respect) and personality, full considerably
in acting, to be disciplined, always remember and alert and test-proof
against all temptations and ordeals.
In
connection with the performance of self-defense Pencak Silat,
tanggon means test-proof, not easy to be provoked, to be tricked
or confused and not easy to loose mind and initiative in facing
various form of the opponent’s difficult actions. All of
those ones are based on the strong self-reliance and ever high
spirit and courage.
Trengginas
(Javanese) means energetic, active, explorative, creative, innovative,
wide and prospective thinking and able to work hard to pursue
excellent and useful progress for oneself and for the community
based on the readiness attitude to build oneself and sense of
responsible for the development of his community.
In
connection with the performance of self-defense Pencak Silat,
trengginas means energetic, active, creative, innovative, skillful
(handy), ever seek a way, initiative and opportunity, adroit,
nimble and agile and ever endeavoring to snatch away the opponent’s
initiative and make the opponent powerless. All of those ones
are based on never gave up attitude.
The
ideal end yield to be hoped from the education, teaching and training
of Pencak Silat is the formation of human being who is courageous
but humble, which in the language of old Javanese is catch worded
with bhirawa anuraga, which means mighty but modest. That such
human being is symbolized as a bending paddy stalk because of
its luxuriant grain contents. The more luxuriant and contented
the paddy the more bending the stalk. Therefore, Pencak Silat
is also called as ilmu padi (paddy science), that is, the science
about proficiency to perform Pencak Silat controlled by the sublimity
of mind and character, which makes human being to be more modest
if his proficiency increase higher and higher.
CONCLUSIONS AND CLOSURE
From
all of the above set out, it can be concluded concisely that the
spiritual dimension of Pencak Silat is the teaching of noble mind
and character. This teaching constitutes also spiritual base,
motivation source, measurer and controller in performing and using
Pencak Silat physically.
May
this writing be useful.
Jakarta,
August the 17th, 2006.
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BRIEF
EXPLANATION
ABOUT “IKRAR PESILAT”
PREFACE
“Ikrar Pesilat”, which was determined and legalized
by the 1994 Congress of PERSILAT in Jakarta, is an ethic code
of the corps of Pencak Silat man, named Pesilat, throughout
the world,. It is the completing of “Triprasetya Pesilat”,
legalized by the 1991 Congress of PERSILAT, also in Jakarta,
by adding the points of pledge from 3 to 5.
“Ikrar
Pesilat” is a promise declaration of Pesilat to himself
to fulfill his sublime obligation. The declaration is made by
him in his capacities and qualities as an individual, as a man
and as a knight. The promise made to himself as an individual
is expressed in the first pledge (ikar), to himself as a man
in the second and third pledges, and to himself as a knight
in the fourth and fifth pledges.
The
substance of “Ikrar Pesilat” is a series of selected
sublime obligations contained in the teaching of noble mind
and character which is obliged to be understood well and truly,
and to be put into practice persistently, consequently and consistently
by every Pesilat in his daily life and intercouse. The understanding
of that substance is carried out by reading, learning by heart
and expressing continuously and constantly, especially in important
agendas presented by numerous Pesilats.. Understanding by such
way has the goal to implant the spirit of “Ikrar Pesilat”
and all at once to strengthen the corps spirit of Pesilat. The
complete formulation of “Ikrar Pesilat’ contended
in the book of the 2004 PERSILAT Constitution is as follows
:
Ikar
Pesilat
1. A Pesilat is an individual who has noble mind and character.
2. A Pesilat is a man who honors his fellow man, and loves friendship
and peace.
3. A Pesilat is a man who always thinks and acts positively,
creatively and dynamic.
4. A Pesilat is a knight who upholds truth, honesty and justice,
and is always resilient in facing any ordeal and temptation.
5. A Pesilat is a knight who is always responsible for his words
and deeds.
GENERAL
EXPLANATION
In this explanation, the meaning of ikrar or pledge is a sublime
obligation of man to always bring forward sublime attitude,
deed and behavior in his intercourse with his fellow man. The
meaning of Pesilat is a man who love, loyal and dedicate himself
for the advance of Pencak Silat, and make Pencak Silat as his
personal pride and as a means to build his personality, spiritually
and physically as well. The meaning of ethic code or code of
conduct is a short formulation of a series of sublime obligations
which has to be put into practice persistently, consistently
and consequently.. The meaning of corps is a group of man having
similar fate, struggle and goal, and having similar desire to
always unite and being in a solid unity based on brotherhood
and family spirit. The meaning of an individual or personal
is a human being having special personality and unique characteristics,
which is different with the other human beings. The meaning
of a man is a human being having on one side personal rights,
freedom and interest, and on the other side, obligations, responsibility
and stimulation of social dedication. The meaning of a knight
is a man who always consistent, consequent and accountable in
bringing forward his attitude, deed, and behavior, prominently
in the effort to achieve the goal of international life and
intercourse, that is to build eternal peace and friendship among
nations, and justly wealth of all human beings throughout the
world.
SPECIAL
EXPLANATION
Point
1
Having
noble mind and character means that Pesilat as an individual
must be aware that the existence, life and potentials of man
are gift of God Almighty that must be developed to get maximum
benefit for himself privately, to serve the interest of his
fellow man, and the preservation of the ecosystem. In such connection,
a Pesilat is obliged to thank and profess his belief in God
Almighty beside consistently and consequently living up to His
teachings. His spiritual is of noble mind and character. Mind
is the dynamic spiritual dimension of man, made up of the dynamics
of thinking, sensing and willing, while character means moral
or ethic and noble means sublime. Thus being a noble mind and
character, for a Pesilat means always elaborate his thinking,
considerate his sensing, stimulate his willing and perform his
character through his controlled attitude, deed and behavior.
In other words, typical for a man of noble mind and character
is the ability to always restrain oneself in one’s private
life as well as in one’s social and ecological life. Such
are the criteria for an individual of high prestige.
It
means that a Pesilat must has sublime willing, sensing, thinking
and character, and their realization in the form of controlled
attitude, deed and behavior. The realization of having noble
mind and character is the capability to always control oneself
and has to always understand well and truly, and to uphold the
teaching of noble mind and character in his daily life and intercourse.
Point
2
Honoring
fellow man means that a Pesilat as a man must be aware that
a man always need other men in his life. His progress and prosperity
are acquired with the help of and by working together with others.
Even at and after his death, any and all arrangements are taken
care of by others. In togetherness, men have value and can provide
better in all their needs. In view thereof, a Pesilat has the
obligation to uphold the values of humanity by respecting one
another, which shall be evidenced in attitude, deed and behavior
of love for friendship and peace in any place, at any time and
under any circumstance whatsoever. Compliance with such obligation
means to participate in realizing and abiding the universal
order based upon freedom, peace and justice.
Inherent
to the word honoring, is tolerant to the desire, need, opinion
and interest of the others, having sense of equal and sense
of helping each other. Thus, honoring fellow man is the base
for a Pesilat to create peace and friendship with his fellow
man in his own country as well as his fellow men from the other
countries, which in turn, will be able to create and maintain
eternal good relationship and intercourse among nations all
over the world. Honoring one another, and loving peace and friendship
is a way to create wealth of nations throughout the world.
Point
3
Thinking
and acting positively, creatively and dynamic means that every
Pesilat as a man must always think and act the best, by which
he has numerous possibilities to achieve advance, good achievement
and success, to get many friends, to create and maintain peace,
and to give benefit for the public. Thinking and acting as such
has to become a habit and daily behavior for every Pesilat.
By such thinking and acting a Pesilat will be avoided from various
personal handicaps and problems, and any other things which
can damage his personal prestige..
Point
4
Upholding
truth, honesty and justice as well as always resilient in facing
any ordeal and temptation, means that every Pesilat as a knight
must be aware that truth, honest and justice are the basic preconditions
for every man to achieve success in his endeavor, either it
is carried out by himself or jointly with the others. Which
means that any form of endeavors must be made truthfully, honestly
and justly. If not, it will bring about restlessness, worry,
jealousy, suspicion and conflict, which in turn can break friendship
and peace.
In
such connection, a Pencak Silat man is obliged to maintain and
uphold truth, honesty and justice, which must be started by
himself, in line with the mental attitude of a true knight.
This means that he is obliged to always be truthful, honest
and just in his attitude, deed and behavior by always staunchly
resisting any ordeal and temptations, especially to carry out
deviations or transgressions, and always believe in God, to
be noble in mind and character, respectful toward his fellow
man , and love friendship and peace.. He also has to always
alert and anticipative against the worst possibilities. He must
always to be ahead to the challenges. Ordeal and temptation
are prominent handicap which can make human being fail in achieving
their goals or aims. Un-overcome ordeal and temptation can damage
human prestige. The heaviest ordeals and temptations for every
man, included Pesilat, are when those ones have relation with
the effort to uphold truth, honesty and justice.
Point
5
To
be responsible for his words and deeds, means that every Pesilat
must be always careful in pronouncing and doing. Usually, words
and deeds are used by public to evaluate the quality of man.
The problem is that the criteria used by public is not similar.
In other words, good and bad are relative things. What is said
well by someone, is sometime said bad by the others. So, every
Pesilat must be always ready to face that possibility and must
be responsible for his words and deeds, although those ones
are not bad for him. It means that either good or bad, a Pesilat
definitely must be responsible for all he has expressed, especially
what he has pronounced and what he has done.
CONCLUSIONS
AND CLOSURE
From
all of the above mentioned explanations, it can be concluded
as follows :
1.
“Ikrar Pesilat”, consisting of five pledges as a
unity, constitute the selected important elements of the teaching
of noble mind and character, which is also referred to as the
teaching of self-control and the teaching of universal morals.
2. Putting into practice “Ikrar Pesilat” is fundamentally
the same as putting philosophical or teaching values of universal
morals into practice, which is obligatory for every Pesilat
in his respective capacities and qualities :
a. As an individual in the framework of increasing his own private
quality and prestige.
b. As a man in the framework of upholding the values of just
and civilized humanity.
c. As a knight in the framework of consistently, consequently,
discipline and responsibly the fulfilling of his personal obligations
as well as his obligations to humanity.
Such
is the brief explanation of “Ikrar Pesilat”. Hopefully
the significance, the soul, the spirit and the aims thereof
can penetrate into the mind of all Pesilats, wherever they are,
and in the best possible manner put into practice in their private,
social and ecological life as well as in their international
intercourse.
Jakarta, August the 17th, 2006. |
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