Humanisme Kejawèn

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Humanisme Kejawèn Bab Empat Humanisme Kejawèn Ditinggalkannya budaya Jawa justru oleh sebagian besar masyarakat Jawa, seperti diuraikan dalam Bab Tiga, menim- bulkan pertanyaan apakah tidak ada potensi Jawa yang dapat dikembangkan untuk menangkal arus global? Apakah budaya Jawa akan hilang tergerus oleh pengaruh budaya dari luar? Bab Empat ini berusaha menguraikan potensi Jawa yang dapat dikembangkan, yaitu kejawèn dan humanisme kejawèn, untuk menangkal globalisasi yang merupakan “anak kandung” hu- manisme Barat. Secara hipotesis, kalau kejawèn dan humanisme kejawèn dapat dibangkitkan, menjadi pandangan hidup, maka manusia Jawa akan menemukan kembali jatidiri, memiliki kepercayaan diri terhadap budayanya sendiri, dan hal itu akan menjadi modal untuk menghadapi arus global. Sebagai sistem berpikir, kejawèn merupakan penjabaran tunggal (singularly elaborate), mengungkapkan kosmologi, mi- tologi, esensi konsep-konsep mistik, dan sejenisnya; sistem gagasan mengenai alam manusia dan masyarakat, mencakup etika-etika, kebiasaan-kebiasaan, dan gaya hidup, melingkupi pemaknaan alam semesta, interpretasi tentang kehidupan. Kejawèn dipahami sebagai pandangan hidup manusia Jawa, 91 Jawa Menyiasati Globalisasi implementasi kebudayaan Jawa yang juga disebut sebagai “agami jawi.” (Niels Mulder, 2005:16-17, Geertz, 2000). Kejawèn adalah segala naluri (tradisi atau perbuatan yang sudah lazim dijalankan) atau adat-istiadat leluhur Jawa yang tidak termasuk ajaran Islam. Penyebutan kejawèn itu bertujuan untuk melepaskan diri dari hukum Islam, namun tidak dima- sukkan ke dalam hukum agama Hindu-Buddha atau kepercaya- an animisme (Kamil Kartapradja, 1990:59). Bagi orang Jawa, hakikat kejawèn adalah kebatinan, yaitu mistisisme, atau secara literal adalah “ilmu tentang sesuatu yang berada di dalam batin.” Salah satu tradisi kejawèn yang berkaitan dengan keyakinan mengenai ketuhanan, peribadatan, keakhiratan, dan sejenisnya yang bersangkutan dengan akidah atau keimanan di luar Islam, disebut kebatinan. Pada umumnya orang-orang yang menjalankan praktik-praktik kebatinan itu adalah penganut Islam, namun sumber ilmu kebatinannya dari luar Islam, yaitu Yoga-Tantrisme-Hindu-Buddha, sisa-sisa aga- ma kepercayaan nenek moyang orang Jawa (Endraswara, 2003:1; Simuh, 1999: 246). Sampai saat ini mistik kejawèn masih dilaksanakan oleh para penganutnya, yang tersebar di seluruh wilayah Pulau Jawa, di desa-desa maupun di kota-kota. Mereka tidak terbatas pada komunitas, yang oleh Geertz disebut sebagai kaum abangan, rakyat biasa, dan para penganut aliran kepercayaan kepada Tu- han Yang Maha Esa, melainkan juga komunitas umat beragama dan kaum priyayi. Mistik kejawèn menyatukan berbagai komu- nitas, dari berbagai keyakinan agama dan golongan melalui ikatan spiritual. 92 Humanisme Kejawèn Berbeda dari pendapat tersebut, penulis berpendapat, bahwa komunitas kejawèn tetap merupakan komunitas yang terdiri dari orang-orang yang tidak berpandangan sebagai priyayi dan santri. Hasil observasi pendahuluan yang dilakukan penulis menunjukkan, bahwa kelompok manusia Jawa yang tergabung dalam perkumpulan-perkumpulan kejawèn adalah orang-orang yang lebih tepat digolongkan abangan (seperti istilah Geertz) daripada priyayi maupun santri. Mungkin me- reka mengaku priyayi atau menganut agama tertentu, namun pandangan hidup mereka tidak seperti kaum priyayi keturunan keraton dan tidak merasa terikat secara ketat oleh aturan-aturan agama yang mereka anut. Menurut penulis, pandangan bahwa kejawèn menyatukan berbagai komunitas, termasuk priyayi dan santri, hanya melihat masalah perkumpulan kejawèn dari sisi permukaan. Kalau di- teliti lebih mendalam, maka sebenarnya orang-orang yang aktif dalam perkumpulan-perkumpulan itu adalah orang-orang yang lebih tepat dikategorikan sebagai abangan. Golongan priyayi, yang pada masa kini antara lain ditampakkan dari status sosial ekonomi yang mapan, justru cenderung mengikuti arus global. Adapun golongan santri, yang taat beribadah dan menjalankan syariat agama, lebih condong ke gerakan ideologi transnasional. Pengaruh globalisasi dan gerakan ideologi transnasional itu, secara bertahap meminggirkan dan mengikis pandangan hidup kejawèn. Komunitas kejawèn yang sangat kompleks melahirkan berbagai sekte dan tradisi. Di dalamnya terdapat paguyuban- paguyuban yang secara rutin membahas alam hidup manusia didasarkan konsep rukun. Modal dasar paguyuban adalah tekad dan persamaan niat untuk memelihara tradisi leluhur dan me- miliki “jalan hidup” khas Jawa. Kebatinan sering dianggap sebagai intisari kejawèn, merupakan gaya hidup orang-orang 93 Jawa Menyiasati Globalisasi Jawa, yaitu memupuk batinnya. Oleh sifat batin itu manusia merasa diri terlepas dari segala sesuatu yang semu, yang berganda, yang memaksakan suatu bentuk hidup serba-dua yang tidak dapat dihayati secara otentik (Niels Mulder 1996:13; Subagya, 1987:14). Batin merupakan ”isi” dari raga. Raga bergerak, berpikir, bekerja, karena ada unsur batin. Batin manusia terdiri dari dua unsur, yaitu jiwa dan sukma (roh). Jiwa menyebabkan manusia berpikir, bernafsu, berkehendak, sedih lalu menangis, senang lalu tertawa. Sukma adalah unsur terdalam dari manusia, juga disebut roh, berasal atau merupakan pancaran Sang Hyang Murbèng Dumadi, Tuhan Yang Maha Esa (Hardjodisastro, 2010:100). Kebatinan merupakan religi beserta pandangan hidup orang Jawa yang lebih menitikberatkan ketenteraman, kese- larasan, dan keseimbangan batin. Pada dasarnya kebatinan ada- lah mistik, penembusan, dan pengetahuan mengenai alam raya dengan tujuan mengadakan suatu hubungan langsung antara individu dan Yang Maha Kuasa. Banyak sekali aliran kebatinan, namun gagasan psikologis aliran-aliran itu sesung-guhnya agak seragam. Semua meyakini kemanunggalan dan mencari kese- larasan dengan alam semesta dan Tuhan, walaupun mungkin hanya sebagian orang mencapainya (Ma’ruf al Payamani, 1992:18; Stange, 2009:9-12). Praktik kejawèn bermuara pada ketenteraman batin, ke- arifan individual. Melalui keselarasan dengan alam dan Tuhan, penganut kejawèn berusaha mencapai ketenteraman jiwa. Hal tersebut menunjukkan, bahwa kejawèn memang selaras dengan sifat filosofi Jawa yang lebih mengutamakan kearifan (wisdom), sehingga menghasilkan kearifan individu. Sifat itu berbeda dari filsafat Barat yang menghasilkan ilmu pengetahuan. 94 Humanisme Kejawèn Kajian tentang Kejawèn Seperti disebutkan dalam Bab Satu, berbagai kajian tentang kejawèn telah dilakukan oleh beberapa ahli, antara lain De Jong (1976), Subagya (1976), Geertz (1976), Hafidy (1982), Sopater (1987), Kartapradja (1990), Simuh (1999), Mulder (2001), dan Stange (2009). Secara umum, kajian-kajian itu dapat dibagi menjadi tiga bagian berdasarkan persoalan pokok yang dibahas (Soehadha, 2008), yaitu: 1. Kajian yang memberi tekanan pada penyebab kemun- culan dan perkembangan aliran kebatinan pada awal kemerdekaan; 2. Kajian yang memberi tekanan pada akar historis dan teologis dari kemunculan aliran kebatinan; 3. Kajian yang lebih memberi tekanan pada persoalan makna ritual-ritual yang dikembangkan oleh perkum- pulan kebatinan di Indonesia. Berikut ini uraian tentang tiga persoalan pokok yang dibahas dalam kajian-kajian tersebut: Kemunculan dan Perkembangan Aliran Kebatinan De Jong (1976) menyebutkan, kemunculan kembali mistik kejawèn bertepatan dengan sejarah Republik Indonesia. Mung- kinkah gerakan mistik berhubungan dengan kepribadian bangsa Indonesia? Hal ini pasti berlaku bagi Pulau Jawa: mistik meru- pakan salah satu bentuk, bahkan visi dasar dari Jawaisme. Seluruh Jawa diliputi oleh suasana mistik yang merangkum se- mua kelompok penduduk, lepas dari tingkat sosial atau tingkat 95 Jawa Menyiasati Globalisasi pendidikan. Suasana mistik itu mencapai kristalisasi dalam bermacam-macam organisasi yang tersebar di berbagai tempat. Menurut Jong, dua faktor penting yang memengaruhi perkembangan mistisisme kejawèn, adalah: hasrat dan kepastian serta sikap agama resmi. Hasrat dan kepastian: Berjuta-juta orang Indonesia hidup dalam ketidakpastian. Keguncangan jiwa dapat dipahami, bila kita mengikuti sejarah negeri ini. Peperangan, pemberontakan, devaluasi yang me-rongrong nilai uang dan nilai-nilai moral, korupsi, dan ancaman komunis, telah mencairkan cita-cita luhur. Slogan-slogan ternyata kosong melompong. Janji-janji diberikan kemudian dilupakan begitu saja. Ketidakpastian dalam masyarakat mendorong banyak orang bersandar kembali pada mistik. Mistisisme dipandang bisa memberi jawaban, antara lain karena mistik mengajarkan bahwa kehidupan yang fana tidak abadi. De Jong mengutip pernyataan S. Sosrosudigdo: Kepribadian bangsa Indonesia harus mencerminkan inti kebatinan yang asli dan murni. Di dalam tingkat-tingkat pembangunan bangsa perlu direncanakan dan dilak- sanakan pembangunan manusia Indonesia dengan ditanam dasar kebatinan. Sikap agama-agama resmi: Tidak jarang, beberapa aliran baru yang tumbuh justru muncul dari satu atau beberapa agama. Bagi orang Jawa pada umumnya, perbedaan-perbedaan antara agama-agama itu me-mang tidak besar, asalkan berketuhanan. Banyak orang yang tidak senang mengadakan pembedaan-pem- bedaan yang jelas. Agama-agama yang meruncingkan dogma- dogma menimbulkan keguncangan, bermunculanlah aliran-alir- an baru. Ada aliran-aliran mistik yang merupakan “satelit” dari agama induknya. Beberapa aliran dengan jelas memperlihatkan 96 Humanisme Kejawèn sifat-sifat keislaman, beberapa yang lain mengandung unsur- unsur kekristenan. Kalau penganut-penganut agama resmi terkandas dalam formalisme dan tradisionalisme – suatu bahaya yang mengan- cam setiap agama yang sedang mengalami proses perkembangan – maka
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