SSRG International Journal of Medical Science ( SSRG – IJMS ) – Volume 5 Issue 7 – July 2018
Lord in Sunda Wiwitan Perception
Etty Saringendyanti,1 Dade Mahzuni2 Department of Philology and History, Faculty of Cultural Sciences, University of Padjadjaran Office: Bandung-Sumedang Hihgway Km 21, Jatinangor, Sumedang, West Java (Indonesia)
Abstract How Sunda Wiwitan seeking Lord is a great influences in the development of that culture, theme in this article. Based on Clifford Geertz’s especially religion or belief that Ralph Linton says theory of religion as a cultural system and historical belongs to the core of culture (covert culture).2 method, it is known that historically Lord exists. In The development of religion3 in Sunda Land, 4 searching of Lord, the Sunda Wiwitan teachings of cannot be separated from the influence of the peoples have reference to the result of a combination of Lord's concepts, experiences, dynamics and creativity in managing the universe in which they live at every turn cultural system, so that the process of internal of the period from prehistoric times, Hinduism, adaptation or the "original" elements becomes the Buddhism and Islamic. The concept of Lord in the driving force and more instrumental in cultural Sunda Wiwitan teachings constituted by the belief of change. The process of diffusion is seen as a process ancestral spirits and teachings on the contents of of change, because of the imitation or adoption of the ancient Sundanese script-century 14-17 AD which cultural element from the outside (Abdullah, ed. continues on the indigenous people Baduy and 20121: 331-332). Cultural development in the Kasepuhan Banten Kidul. Lord is mentioned in Indonesian archipelago is quite dynamic. Various various names, such as Hiyang (Hyang), Sang Hyang cultural elements that emerged in a certain period of Keresa, Batara Tunggal or Batara Seda Niskala, time are often formed as a result of a combination of Batara Jagat, Nu Ngersakeun, Sang Hyang Permana, local development with external influences, so that the Sang Hyang Rewa Dewata, Batara Jatiniskala or culture of the archipelago is the result of a balance Sang Hyang Manon, Sanghyang Darmajati, Allah, between the process of evolution and diffusion. The and Gusti Pangeran. Though different in name local development is able to produce unique according to its nature, in essence there are same indigenous cultural elements as a form of community Lord, ie creator, keeper, and at the same time take innovation when it comes to encountering archipelagic what He has given to the universe including humans. environments. On the other hand, the association with Therefore, the offering in the form of ritual is outside cultures enriches the elements of indigenous considered essential in every human activity. culture. The influence of external culture will not be taken for granted, but it is processed and adapted to Keyword: Lord, Sunda Wiwitan, Sundanese Script, local culture and tastes. It is often the case that outside Hiyang, Allah cultural influences are reinterpreted and given a different meaning from the cultural meanings of their I. INTRODUCTION origin. On that basis, H.G. Quaritch Wales (1948: 19) In the long journey of prehistoric times until coined the term "local genius", in the context of a now, Sunda Land experiencing various cultural meeting of Indian and Southeast Asian cultures. He changes. Sometimes changing occurs only on the called the Indonesian capable of being an active surface and involves non-elemental cultural elements. agency in combining outside influences with However, not infrequently also changes occur in the indigenous cultures, giving touches of indigenous core culture, resulting in changes in the overall culture to external cultural elements, while at the same cultural system. Given the long span of time and the time preserving traditions and giving a distinctive complex process of cultural change, it is not easy to color to the process of cultural evolution (Abdullah, ed recognize the authenticity of cultural and external1 20121: 337). 2 Koentjaraningrat (1990: 97), citing the concept of R. 1 In the context of this change, the original and Linton, states that the hard part of culture is the core external influences become very relative, because of culture (covert culture), among other beliefs in a basically what was originally regarded as "outside religion that is considered sacred and cultural value influences" at a developmental stage tended to be system. Meanwhile, part of a more volatile culture is considered "authentic" and became the starting point the overt culture, for example equipment for the of development at a later stage. Therefore, the notions necessities of life. of "indigenous culture" and "external influences" are 3 Why human beings are religious, according to given conceptual weights as a result of "evolution" Tremmel (1976: 8) can be explained in two and "diffusion". The process of cultural evolution is perspectives. First, religious activity is genetically seen as a change due to the innovation within the explained, encompassing religious activity on an
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of the religious carrier to Indonesia. The spread of the Hinduism and Buddhism; (3) Persian, Gujarati, and cultures of nations has an impact like the process of Arabic who spread Islam. The religious fusion globalization in the present. Broadly speaking the resulted in a syncretic religion5 called Jatisunda which arrival of nations in Indonesia in the period of at its peak developed at the beginning of the 14th AD . prehistoric times until the 17th century started from (1) Religion Jatisunda is now known as the Sunda Austronesian speakers who spread beliefs on ancestral Wiwitan. spirits in prehistoric times; (2) Indians who spread Knowing the concept of Lord in the Sunda Wiwitan teachings used the historical method, consisting of four continuous stages: heuristics, anthropocentric and theocentric basis. The origin of criticism or verification, interpretation, and religion on the basis of anthropocentric, based on historiography (Garraghan 1946: 33-69; Gottschalk, community thinking from a community, or on the 2015: 39-40; Herlina , 2015: 17-60). In heuristics, in basis of reflection of one's psychological thinking. addition to searching for literature related to the Religious activity on the basis of theocentric, based on concept of Lord in ancient Sundanese manuscripts, the idea that religion is due to the intervention of also conducted studies to the site Astana Gede, Kawali human beings. Second, religious activity is explained (Ciamis, West Java), and Kabuyutan Ciburuy functionally, including emotional function and (Bayongbong, Garut West Java). To gain an sentimental or intellectual function. Emotional explanation of the problem used socio-anthropology.6 function can be seen through the disclosure of the meaning of ritual expression and moral ethics. Sentimental or intellectual function, seeks to examine 5 The concept of syncretism is used to describe the role of religion for the life of society. The ultimate religious life, especially belief systems that contain goal of every religious person is to look for salvation a combination of more than one origin trust. In in accordance with the teachings of each religion. To syncretism there is the condition of a mixture that explain the construction of a religion, Suhardi (2009: forms a new integration of a system, including the 11) states that all religions, whether anthropocentric or basic concepts of "ultimate truth", ways of theocentric, will always cover the question of how performing rituals, visual symbols used, and all the humans conceptualize the transcendent nature in tools of religious practice. In syncretism, the belief relation to the nature of mondial, especially with the that becomes its source becomes melted in new human self. Between the two realms of different unity (Abdullah, ed. 20122: 2: 8). dimensions, perceived mutual relationships, which are 6 The definition commonly used by socio- then poured into doctrines of the humanity, including anthropologists is a substantive and functional God, into narrative mythology, moral ethics and definition. The substantive definition seeks to rituals. Transcendent conception of nature, the establish the notion of what religion is, when the doctrine of genesis and mythology and ethics-morally functional definition describes what the religion is essentially a form of communication imagined to creates with a focus on what is made by religion for originate from the transcendent realm, directed at individuals and social groups. In that point of view, human beings to obey. In contrast, ethical-moral religion is always associated with beliefs and rituals rituals and attitudes basically reflect the attitudes and shared by a community. According to Vilfredo efforts of humans to establish relationships with Pareto, religion deals with the experience of the supernatural realms. 4 'Transcends experience', or something intangible Sunda Land is a local nuance for a region in the beyond. Religion contains the deepest human western part of Java Island that shows the identity of aspirations (sublime), even according to Karl Marx, the Sundanese people from prehistoric times to religion is an opiate for humans (O'Dea, 1969: 2). Buddhist Hinduism. In the geographical and Spiritually, religion has a function in human life, for administrative arrangement of the territory of the example: (1) giving the highest meaning (the Republic of Indonesia, part of Tatar Sunda region on provision of ultimate meaning); (2) Attempt to 19 August 1945 became West Java Province. Some of interpret the unknown and control the the territory became special territory, originally uncontrollable; (3) Personification of the human Batavia, then became the Special Capital Region of thoughts (personification of human ideals); (4) Jakarta, then became the Province of DKI. In the final Integration of the culture and legitimacy of the arrangement, some others broke away into Banten social system (integration of the culture and Province on October 4, 2000. Thus, in Tatar Sunda is legitimacy of the social system); (5) The projection defined as an area now called West Java Province, of human meanings and social patterns to a supreme DKI Province, and Banten Province, and parts of entity (projection of human meanings and social Central Java Province. Another term of Tatar Sunda values to a superior entity); and (6) Attempt to deal region with the same nuance is Tatar Pasundan, with the major issues in human life on earth Pasundan Land, Bhumi Sunda, Tanah Parahyangan (Marzali, 2016: 70-72). In addition, religion is also and Tanah Priangan (Saringendyanti 1996: 82; Lubis, associated with other functions in human life, for 2003: 236; Lubis, et al., 2011: 3). example: (1) Function of the Act; (2) Function of
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Among the socio- anthropologists who speak of II. LORD (HIYANG) IN AN ANCIENT religion, Clifford Geertz (1973: 90) says that religion SUNDANESE TEXTS is a cultural system, as the following quote: 10 .…(1) a system of symbols which acts to (2) Lord is a very important thing in human life, establish powerful, pervasive, and longlasting both in simple society and in complex society. They moods and motivations in men by (3) assume Lord exists, and Sunda Wiwitan, in seeking formulating conceptions of a general order of Lord uses the method of integrating some of Lord's existence and (4) clothing these conceptions concepts or syncretism. Experience, dynamics, and with such an aura of factuality that (5) the creativity and the concepts were then used as a moods and motivations seem uniquely realistic. reference by Sunda Wiwitan to seek Lord (Ekadjati, 2002: 1). The belief system that contains the teachings The concept of Lord beginning with belief in of Sunda Wiwitan religion is based on the belief on ancestral spirits in prehistoric times continued in the the spirit or ancestral spirits and the teachings Hindu period of Buddhism and Islam. At the time of contained in the contents of ancient Sundanese texts Hindu Buddhism and Islam, the concept of Lord is dating from the 14th until the 17th AD . The texts are found in Ancient Sundanese texts7 written during the Sanghyang Siksa Kandang Karesian, and Amanat Sunda Kingdom, Cirebon Sultanate and Banten Galunggung (Danasasmita et al., 1987), Sanghyang Sultanate derived from the institution of Mandala and Hayu (Darsa, 1998), Sanghyang Ragadewata Pesantren literature. One picture of the location of (Ekadjati, et al. 2000), Kawih Paningkes (Kropak 420), Mandala relics of the Sunda Kingdom that still exists Kropak 421, and Jatiraga or Jatiniskala (Kropak 422) today is Kabuyutan Ciburuy (Bayongbong Garut) 8 (Darsa and Ekadjati, 2006), Tutur Buana (Wartini, et which at that time was a scriptorium.9 al., 2010) Syattariyah Keraton Kaprabonan (TSKK)11
lightening life burden: (3) Psychological Function; 10 God is a term that contains personality. It means (4) The function of oral tradition; (5) The function that He knows us, He can enter into dialogue with of giving pleasure; and (6) The function of us, and can reveal ourselves. The word God is maintaining solidarity, as the example proposed by derived from political stratification. In that sense, O'dea (1969: 13-18) and Lessa & Vogts (1978: 36- God is the supreme ruler, the supreme leader we 79). 7 follow. In various languages God is called by Ancient Sundanese manuscripts basically have the various names such as Lord, Herr, Gusti Gospodi. characteristics: (1) The material used in the form of God is also called God, Lord, Gott, Theos, or Bog bundles of palm leaf bundles tied strands as well as by the followers of Abrahamic religions. In this bamboo keys. The bundle is usually put into kropak case, the Divine is understood transcendently, (wooden box); (2) Stationery used in the form of personally. God's word cannot be used for the King. pangot (knife) for incised, nail andam and harupat God, is used only by monotheistic religion. The (bone fiber) to write, and ink; (3) The characters word God is used more often, because of its wider used to record or transcribe the language in the scope. Meanwhile, the Divine, the Transcendent is manuscript are the Old Sundanese script and the the absolute foundation of all that exists. Almost all Buda / Gunung script; and Languages that are religions speak of the Divine. The divine must not commonly used in Old Sundanese, namely the be understood personally, but it can also be the Sundanese temporal dialect commonly used to numinous basis of all that exists (Suseno, 2006: 18). express pre-Islamic texts with the influence or 11 In early Islam, the teachings of Islam spread by absorption of Sanskrit and Old Javanese (Lubis, et Prince Cakrabuana and Syarif Hidayatullah (Sunan al., 2013: 30). Gunung Jati) based on the teachings of tarekat, 8 Grenadier is a village located in the village of especially the Syattariyah tarekat. The text of the Pamalayan Bayongbong district, Garut regency, tarekat yang be babon in the Sultanate of Cirebon West Java province, on a hill at the foot of Mount was not to be read by any one, so the copying of the Cikuray. manuscript, during the Kaprabonan as the Paguron 9 Scriptorium is one of the activities of intellectuals to tarekat under the leadership of the Prince of the pour and develop various scholarship in the form of King of Adipati Kaprabon (1896-1734 AD) was written tradition which in the tradition of philology performed later by the heirs of the Sultanate's throne is categorized as an ancient manuscript. Scriptorium Cirebon, especially in Kaprabonan. Although in Bayongbong (Garut, West Java) is still stored in copied, the manuscripts that can be read by the the completeness of the stationery at that time in the circle are limited, not from the mursyid, but belong form of a pangot, prime glasses made of horns, to the salic. The text of the lontar which was held scissors metal tube metal plate legged pen put, was called the script of the Syattariyah Shrine of collection of "intact" manuscript of 27 pieces stored Kaprabonan (TSKK) (Safari (2010: 5-7) This script in three chest. Other artifacts are a bell, a spear also influenced the development of Sunda Wiwitan holder, and two trident (Lubis, et al., 2013: 28). religion.
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(Safari, 2010), Sri Ajnana and Bujangga Manik In Jatiniskala,13 manuscript the Super Human (Noorduyn, 2009), and Sewaka Darma (Darsa, 2013). Being is called Batara Janiskala or Sang Hyang In these texts, Lord is called by various Manon and known as Si Ijunajati Nistemen. He is the names. Among the names are Hiyang (Hyang), Sang creator of the limit but is not exposed to the limit, and the world is in his essence. Sang Hyang Manon in the Hyang Keresa, Batara Tunggal or Batara Seda Niskala, 14 Batara Jagat, Nu Ngersakeun, Sang Hyang Permana, text of Sang Hyang Hayu verse 45 (22-23) has Sang Hyang Raga Dewata, Batara Jatiniskala or Sang eleven traits, namely (1) Acintya (unforeseen); (2). Hyang Manon, and Sanghyang Darmajati. Although Adrĕsya (invisible); (3) Abyapadesa (no residence/- different names according to their nature, in principle unknown existence); (4) Adwaya (second to none); (5) the essence of Lord the same, namely creator, keeper, Awijnyana (unthinkable/cleveresti/unaffordable by and at the same time take what He has given to the science); (6) Awimohita (not confused/stupid); (7) universe including humans. Therefore, the offerings Awarna (intangible: face, form, gender); (8) Awasta are important in every human activity. (not originating); (9) Awacya (unspeakable); (10) In Sang Hyang Raga Dewata12 said that Sang Prabuta rĕbawa (king of kings); (11) Atyanta rĕbawa Hyang Raga Dewata is Supreme Creator. He is the (super mortality), as in the following quotation: sole essence as the creator but not created, as the Ndan katĕngĕr mwang tengĕt-engĕt, red ring maker but not made, and who knows but is not known opponent color [opponent] word. Syapa as in verse 16 (1) and 22 (2-3) the following: manĕngĕr, mangingĕt-ingĕt? The Manon or he, Ha-//nteu nu ngayuga aing, The Manghĕdap Sang Masabda Sang Mabayu. hanteu nu manggawe aing. Who is alert and warned? The Manon is the Aing ngangaranan maneh, only Sang Manghĕdap 'The All-Thoughtful' sanghyang raga dewata. The Masabda 'The Great Speaker' and the Suing anga-/ranan maneh, Mabayu 'The Almighty'. sanghyang raga dewata, Ndah sira tika inaranan ing father ibunta ngaran ning dewata oge. Syanu. Samulahakĕn nikang sarira. Sira ta Nothing makes me, sinangguh acintya, adrĕsya, abyapadesa, No one created me. adwaya, awijnyana, awimohita, awarna, I named myself, awasta, awacya, prabuta rĕbawa, atyanta Sang Hyang Raga Dewata. rĕbawa. Why named by myself, It‟s called father-mother of syanu. Everything (as) Sang Hyang Raga Dewata? he does is considered to be unforgettable, (because) the name of the God as well. invisible, unspectacular, unparalleled, Carek-(a)na tmĕn, unthinkable, unconfused, intangible, rupa reka ku waya. unspeakable, unspeakable, king of kings, Ja aing / nu ngayuga tan kayuga, eternally immortal (Darsa, 1998: 196; 310; 197; ja aing nu digawe tan kapigawe, 310-311). ja aing nu diguna tan kapiguna, // His said is true, 13 the appearance is designed to exist. Kropak 422 was recorded as a collection of I am the one who created but not created, manuscripts of the National Library of Jakarta from I am the one who works but is not done, Regent Galuh R.A.A. Kusumadiningrat. This Iam the one who used but not used kropak comes from Kabuyutan Kawali, Ciamis, (Ekadjati, et al., 2000: 253; 271; 255, 274). written in the script and the ancient Sundanese language. Based on its findings, it is suspected that the manuscript was written when the Sunda Kingdom was capitalized in Kawali around the 14th century AD. From the form and size of the script, it 12 Sang Hyang Raga Dewata is a collection of is suspected that the manuscript was written by two manuscripts of State Museum of Sri Badu ga, West people (Darsa, and Edi S. Ekadjati, 2006: 15-17). Java with code number 07.106, and recorded since 14 Originally the third manuscript was a collection of 1991. This manuscript comes from Subdistric J.L.A. Brandes and now stored in the National Sukaraja, Tasikmalaya Regency. The physical size Library of Jakarta. But from the content and of the manuscript includes: (a) Kropak: 26.5 x 2.5 x editorial text, the three manuscripts have similarities 4.5 cm; (b) Lempir: 23.5 x 3.5 cm. Number (a) so as it is written in the beginning of the text that Lempir: 25 (21 whole, 4 not intact); (b) Page: 50 (47 mentions ndah saή hyaή hayu (this is Sang Hyang inscribed; 3 blank). Manuscript Material: Lontar. hayu), the third text is more accurately named Sang Script: The 16th century Sundanese, Type Priangan Hyang Hayu. At his colophon written the time of (Ciburuy, Galuh) and Cirebon (Talaga) are written writing 1357 Saka (1435 AD) (Darsa, 1998: 25, 31- with ink (Ekadjati, et al. 2000: 242-245). 33).
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III. LORD (HIYANG OR ALLAH) IS sultanates will be the basis of "religious teachings" THE SUPREME HUMAN BEING developed in the region of the indigenous people of From that description, it is known that Sunda, such as Kampoong Dukuh, Kampoong Naga, according to the theological conception of Sunda Kampoong Kuta, Kampoong Cigugur, Kampoong Wiwitan, Hiyang is the Supreme Creator (Sang Cireunde and Kampoong Cikondang. Lord in the view Hiyang Keureusa), the One (Batara Tunggal), the of society is rooted in the teachings of Islam and Almighty (The Mabayu). It controls all sorts of referred to in their respective regional languages. strength, good power or evil forces, which can One of the teachings of tarekat in the Sultanate influence the subtle spirits that settle in the forest, in of Cirebon is the Tarekat Syattariyah. For the heirs of rivers, in trees, in rocks or in certain places, and also the throne of the Sultanate of Cirebon, especially affect other objects. Hiyang is believed to carry all the Kaprabonan, the Syatariyah order (TSKK) is spirits and control all the forces of nature. Conception obligatory. As in the description “Ikilah bab Ilmu of Hiyang lived and embraced by most ancient Kang Wajib Ingatase Wong Aqil Balig”, the Sundanese long before the influence of Hindu- knowledge of Lord is in the saying lā ilāha illallāh Buddhism exist in Sunda Land. Pre Hindu-Buddhism which is always tied with the saying “Muhammad tradition is sacredness of the Sundanese centered on Rasūlullāh”. Complete, described in the following Hiyang in Kahiyangan. Kahiyangan is very abstract. quotation: Therefore, physically Kahiyangan is unlimited Arep kudu angeweruhi ing maknane lafad lā covering all: lokapala (protector of the world), pwah ilāha illallāh Muḣammad Rasūlullāh. Sing sapa sanghyang sri (goddess of rice), pwah dragon nagini ora weru ing maknane maka pasti dakire wong (goddess of the earth) and pwah soma adi (goddess of iku ora dadi manfaat ingdalem akherare, kerana moon) who inhabit jungjungan bwana (the peak of the ora sampurna patine. Tegese kasasar dadalane world) (Kartakusuma, 2015: 1). sanajam wong iku wis pinter ing hale ora weru When the Hindu-Buddhism influence entered ing wicaraning lā ilāha illallāh Muḣammad to Sunda Land, the concept of Hiyang existence Rasūlullāh ora esah ing sakehe ibadahem lan remained preserved and expressly stated in the sakehe amale balik langgeng ingdalem api Sundanese teachings that all Hindu-Buddhism Lords neraka. Kaya ujare hadiś Nabi Ṣallallālahu were surrounded and subordinated to Hiyang. In the „alaihi wa sallam: lā budda min ma „rifati man belief of Sunda Wiwitan, the power of Hiyang exceeds kāna wa illā lam yantafi‟ ṣāḣibuhā minal- the Hindu-Buddhism Lords. 15 They still possess the khulūdi fin-nār. Tegese ora kena ora wong iku monotheistic Hiyang embodied as the Supreme saking kudu angeweruhi ing maknane Lā ilāha Creator and the Sole Ruler of the universe as revealed illallāh [6] lan lamon ora weruh, maka ora in the Sanghiyang Siksa Kandang Karesian (SSKK: II) manfaat kang anduweni zdikir iku, saking (Danasasmita et al., 1987: 74). langgeng ingdalem api neraka. Sebab lā ilāha illallāh iku serta maknane yaiku dadasaring In Islamic times, the guardian in the spread of agama kabeh lan den arani sirahing iman, lan Islam in Sunda Land is Sunan Gunung Jati. One of den arani syaĥadat sakarat lan den arani Sunan Gunung Jati's legacy is the teaching of tarekat. pitukuning suwarga. Kaya ujaring hadiś Nabi The Sultanate of Cirebon and Banten are two Ṣallallālahu „alaihi wa sallam: Man māta wa sultanates which are the centers of Islamic teaching in ya‟lamu an lā ilāha illallāh dakhalal-jannah. Sunda Land, whose teachings are rooted on the basis Tegese sing sapa mati lan yaiku angaweruhi of Islamic teachings and local culture. In the future the ing maknane Lā ilāha illallāh, maka manjing teaching and teaching system developed in both wong iku ingdalem suwarga.
15 Must be aware of the meaning of saying “lā This Hiyang concept is the foundation and that leads ilāha illallāh Muḣammad Rasūlullāh”. Anyone to the scarcity of the temple on Bumi Parahiyangan. who does not know what it means is that the The strength of Sunda's belief in Hiyang person is not useful in the hereafter. Being (monotheistic) does not encourage Urang Sunda to imperfect is dead or obviously going astray build the temple as a center of religious ceremonies though the person is clever in the knowledge as in Central and East Java. Although there is also a about “lā ilāha illallāh Muhammad temple in West Java, but rather than showing the Rasūlullāh”, illegitimate of all his charity and strong element of Hindu-Buda, King of Sunda is worship but will remain in the fire of hell as the more proud to build a symbol of power in the form word of the Prophet Ṣallallālahu 'alaihi wa of a ceremonial center (ceremonial center), the sallam: lā budda min ma' rifati man kāna wa punden berundak (which by experts entered into illā lam yantafi 'ṣāḣibuhā minal-khulūdi fin- prehistoric / Megalithic culture) still confirmed its nār. Obviously it should not be that the person function to the later with the name Kabuyutan. This should know its meaning lā ilāha illallāh [6] is what often fools the researchers when studying and if it does not know then it will not benefit the sacred building Urang Sunda in the Hindu those who have the praying from the eternal Buddha (Kartakusuma, 2015: 2).
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fire hell because lā ilāha illallāh and its The answer is: The so-called mumkin is like meaning is the basis of religious teachings and the creation of this creature, such as the earth, called the head of faith < or> called Syahadat the sky and its contents, heaven, hell, its Syakarat
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Ashadu syahadat Sunda Hindu Buddha period were known as Hindu and jaman Allah ngan sorangan Buddhism Gods, but based on the contents of ancient kaduanana Gusti Rosul Sundanese texts from the 14th to 17th AD Hiyang's ka tilu Nabi Muhammad position remained at the top whereas the Lords were ka opat umat Muhammad level below Hiyang, and this position continued on nu cicing di bumi angaricing indigenous peoples Baduy and Kasepuhan Banten nu calik di alam keueung Kidul in the present. Lord is mentioned in various names, such as Hiyang (Hyang), Sang Hyang Keresa, ashadu shahadat Sunda Batara Tunggal or Batara Seda Niskala, Batara Jagat, the time of God is alone Nu Ngersakeun, Sang Hyang Permana, Sang Hyang the second is Rasul Rewa Dewata, Batara Jatiniskala or Sang Hyang the third Prophet Muhammad Manon, Sanghyang Darmajati, Allah, and Gusti the four Muhammadans Pangeran. Different names do not mean different who live in a bustling world essences, because in principle Lord's essence is the who sat in the realm of fear (Garna, 1987: 70). same. He as the creator, keeper, and take what He has given to the universe. The majesty of Almighty Lord, in the To show Lord as the Almighty, man makes Kasepuhan Banten Kidul community is expressed in offerings in the form of a ritual in starting each the sentence: "tilu sapamulu, two sakarupa, hiji eta activity. keneh", which means "three races, two similar, one is also" (Kartawinata (Peny.), 2012: 140). In the power REFERENCES of Lord, they believe in the unseen, who cannot be seen with the eye, but can be touched with the heart [1] Abdullah, Taufik dan A.B. Lapian (Ed. Umum). 2012. (sense). Life and death have been outlined at birth, and Indonesia Dalam Arus Sejarah I, II. Jakarta: PT Ichtiar Baru fate is entrusted (Interview with Ki Karma, one of Van Hoeve Bekerjasama dengan Kementerian Pendidikan traditional Leaders of Kampoong Ciptagelar, at 12 dan Kebudayaan Republik Indonesia. November 2012). [2] Amri, Marzali. 2016. “Agama dan Kebudayaan”, in UMBARA: Indonesian Journal of Anthropology, Vol. I (1), According to Indigenous Karuhun Urang Juli 2016. eISSN 2528-1569; pISSN 2526-2115, p. 57-75. Community (AKUR), Cigugur Kuningan, 16 Lord or [3] Danasasmita, Saleh, dkk. 1987. Sewaka Darma, Sang Hyang Hyang is called Gusti Sikang Sawiji-wiji. 17 Lord is Siksakandang Karesian, Amanat Galunggung. Transkripsi dan Terjemahan. Bandung: Dirjen Kebudayaan Departemen Hyang Only One or Only One, even though his Pendidikan dan Kebudayaan bagian Proyek Penelitian dan essence are everywhere, all-powerful, all-righteous, Pengka jian Kebudayaan Sunda (Sundanologi). omnipotent, omnipotent, and all-wise. Lord is the [4] Darsa, Undang Ahmad. 1998. Sang Hyang Hayu. 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[13] Indrawardana, Ira. 2014. “Berketuhanan dalam Perspektif Kepercayaan Sunda Wiwitan”, in Melintas 30.1.2014, 16 Formerly known as the adherents of the teachings of journal.unpar.ac.id, diakses 24 Desember 2017 pukul 22.31 WIB. Sunda-Javanese, which also carries the notion of [14] Kartakusuma, Richadiana. 2015. “Situs Kawali (Astana Sunda Wiwitan (Indrawardana, 2014: 116). Gede), Desa Indrayasa, Kecamatan Kawali, Kabupaten 17 Wiji means core, the core of survival and life in this Ciamis (Jawa Barat): Salah Satu Balay Pamujan/Kabuyutan Kerajaan Galuh Priangan Timur,” in FGD ALG, September world. As the core of all life, it can be transformed 2015. Bandung: Universitas Padjadjaran. into concrete power or energy. God exists in every [15] Kartawinata, Ade Makmur (Peny.). 2012. Seba dalam Tradisi existing and oneness God is in every creature Masyarakat Baduy di Banten. Bandung: Balai Pelestarian (Indrawardana, 2014: 116). Nilai Budaya (BPNB).
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