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Menuju Psikologi Mistis* Menuju Psikologi Mistis* YF La Kahija Fakultas Psikologi, Universitas Diponegoro Abstrak Dalam artikel ini, saya mengemukakan tinjauan umum tentang perlunya upaya lebih serius untuk mendorong psikologi ke arah eksplorasi batin yang berkembang dalam berbagai tradisi spiritual dan religius. Tinjauan yang saya gunakan di sini masih berbasis pada telaah literatur dan pendekatan interpretatif. Untuk tujuan itu, upaya awal yang perlu dilakukan adalah berpaling ke mistisisme sebagai ilmu yang secara khusus mengkaji hubungan manusia dengan Yang Transenden. Sejauh ini, psikologi sudah berpartisipasi lewat kemunculan psikologi transpersonal. Dalam psikologi ini, mistisisme menjadi salah satu tema sentral. Bila perhatian difokuskan pada mistisisme, maka psikologi akan berkembang menjadi – apa yang saya istilahkan –psychologia mystica(psikologi mistis). Pada gilirannya, peluang yang lebih besar akan terbuka bagi kajian-kajian kearifan lokal. Pendahuluan Dengan menggunakan istilah perlu dibicarakan terlebih dahulu adalah psikologi mistis, saya dengan segera mistisisme. perlu memperjelas konsepsi dan konsep Mistisisme mekar dan mendapat “mistis” yang saya maksudkan. Dalam nutrisinya dari berbagai tradisi spiritual perspektif awam, mistis umumnya dan religius. Setiap agama mengandung diasosiasikan dengan klenik, sihir, atau mistisisme. Demikianlah, kita mengenal gaib. Pemaknaan seperti ini sudah mistisisme Islam atau sufisme (tasawuf), menjamur tidak hanya dalam mistisisme Kristen, mistisisme Hindu, masyarakat, tetapi juga di kalangan mistisisme Buddha, mistisisme Yahudi. akademisi. Wajar bahwa beberapa Meski kajian-kajian ilmiah lebih sering peneliti psikologi yang tertarik dengan melekatkan istilah “mistisisme” dengan pengalaman mistis mengambil jalan dimensi batin (esoteris) agama, istilah ini memutar dengan mengemukakan istilah- telah memiliki makna yang ekstensif. istilah lain. Dalam pemikiran Barat, Harus diakui bahwa mistisisme cukup sering digunakan membersihkan istilah “mistis” dari dalam pengertian yang luas sehingga prasangka butuh proses. Terlebih lagi, tidak hanya meliputi pengalaman batin sudah cukup lama istilah “mistis” diberi dalam agama, tetapi juga menyangkut makna yang negatif dalam persepsi fenomena-fenomena paranormal dan masyarakat sehingga gambaran yang supranatural (Tart, 1975; Daniels, 2003). lebih komprehensif tentang istilah ini Ini terjadi karena istilah “mistis” sangat penting untuk dikemukakan. diperlakukan sebagai “tempat sampah” Untuk maksud itu, tema sentral yang yang bisa menampung peristiwa- peristiwa yang sulit dicerna oleh pikiran. 148 149 Jurnal Psikologi Undip, Vol. 5. No. 2, Desember 2009 Inilah salah satu tantangan yang Bukankah dunia itu adalah dunia asing dihadapi psikologi ketika ingin menarik yang sulit dimengerti oleh sebagian mistisisme ke ranah ilmiah. terbesar manusia? Terlebih lagi, hampir Sebelum masuk terlalu jauh ke semua literatur mistis dalam berbagai dalam mistisisme, saya ingin agama dan filsafat mengedepankan menekankan bahwa mistisisme akan keterbatasan rasio dalam memahami sulit dimengerti bila hanya bersandar Yang Mistis atau Yang Ilahi. pada literatur atau bacaan tanpa disertai Begitulah, memahami dimensi upaya pribadi untuk mengalami secara Ilahi pada dasarnya melampaui pikiran. langsung berbagai gejolak batin mulai “Melampaui pikiran” di sini tidak berarti dari tubuh (body) ke pikiran (mind) ke “anti-pikiran”. Mistisisme tetap terbuka jiwa (soul) ke roh (spirit). Dengan kata untuk didialogkan dengan pikiran lain, memahami mistisisme menuntut asalkan pikiran selalu digandengkan perpaduan harmonis antara pengetahuan dengan pengalaman pribadi dan teoretis dan pengalaman praktis. langsung (Happold, 1981). Banyak Untuk menarik mistisisme ke litaratur mistis menekankan pentingnya dalam psikologi, langkah awal yang pengalaman ini, seperti yang menjadi perlu dilakukan adalah memperjelas apa jelas dalam beberapa kutipan berikut: yang dimaksud dengan mistisisme. Di sini, saya membatasi wacana pada “Mengenal Allah tidak mudah, mistisisme yang berkembang dalam sampai seseorang mengenal agama atau – kita sebut saja – tradisi dirinya sendiri.” – Ibnu Arabî religius. Dengan pembatasan ini, saya berharap bahwa nuansa-nuansa “Dan ketika diingatkan untuk paranormal dan supranatural bisa kembali pada-Mu, aku masuk ke ditempatkan di luar konteks artikel ini. dalam diriku.” – St. Agustinus Mistisisme dalam agama selalu melihat korelasi kuat antara pengalaman “Jika kamu ingin mengenalku, akan dunia kejiwaan manusia dan dunia lihat ke dalam hatimu.” – Tao Te keilahian yang tak terselami oleh Ching pikiran. Pengalaman tulen akan Yang Ilahi adalah pengalaman ekslusif yang “Diri yang Ilahi (ātman) lebih melekat hanya pada segelintir orang. kecil daripada yang terkecil, Orang yang mengalaminya pun lebih besar daripada yang seringkali tidak bisa menggambarkan terbesar. Ia tinggal dalam semua pengalamannya secara tuntas dan penuh. hati.” – Kaţha Upanishad Dalam penjelasan mereka, selalu ada yang tidak terjelaskan; dalam kata-kata Dewa Ruci (diri terdalam mereka, selalu ada yang tidak Wrekudara) berkata, “Manakah terkatakan; dalam ilustrasi mereka, yang lebih besar, kamu atau alam selalu ada yang tidak terilustrasikan. semesta? Semua isinya ada di Jika demikian, kita bisa bertanya: dalamku.” – Yasadipura I bagaimanakah manusia rata-rata bisa menyelaraskan diri dengan mistisi yang Intisari dari semua ucapan itu adalah berbicara tentang dunia yang berada di imbauan untuk masuk ke dalam diri dan luar jangkauan rasio atau pikiran itu? membiarkan dunia batin terbuka Kahija, Menuju Psikologi Mistis 150 menerima pesan-pesan Ilahi. Meski mencegahnya. "Jangan", imbauan itu sering dikumandangkan, serunya, "Biarkan dia sendiri. cukup banyak orang memilih Itu salah satu kebiasaannya: menghindari dari tugas yang menyita kadang-kadang ia berhenti banyak waktu dan tenaga itu. Kita begitu saja seperti itu dan seolah-olah memilih melarikan diri. berdiri mematung di manapun Ketika pelarian itu terasa lumrah dan ia mau. Saya yakin, ia akan biasa-biasa saja, kita akan terjangkit segera datang. Jadi, jangan penyakit “kelupaan-akan-pengenalan- ganggu dia; biarkan saja." diri”. Bila kelupaan itu sudah Perasaan aneh dan janggal yang menggejala, pengasingan diri dalam dilekatkan pada perilaku Sokrates juga keheningan akan terlihat janggal, bahkan dialami banyak mistikus sejak era abnormal. Inilah alasan mengapa orang- modern. Itulah era di mana kejayaan orang yang memilih mengasingkan diri rasionalitas dan intelek menepikan dari keramaian rawan diberi label kebijaksanaan yang mengalir dari “egoisme” atau “eskapisme”. Dalam mistisisme. Namun ada kejanggalan lain buku Symposium yang ditulis Plato yang muncul: ketika manusia menjauh (2003), ada satu kisah yang dari mistisisme, ia justru berjalan menggambarkan “kelupaan-akan- semakin dekat menuju mistisisme. Ini pengenalan-diri” ini. Sokrates – guru terjadi karena ke manapun manusia Plato – sedang berjalan kaki ke rumah pergi, ia selalu membawa pertanyaan- Agathon untuk menghadiri pesta. Di pertanyaan dasar tentang eksistensinya tengah jalan, ia bertemu Aristodemus di dalam dunia. dan mengajaknya ikut. Tapi ketika Dalam psikologi Jawa, hampir sampai, Sokrates berhenti dan pertanyaan dasar itu dirumuskan sebagai diam membisu. Aristodemus tidak “Sangkan paraning dumadi (Asal dan menyadarinya dan terus saja berjalan. tujuan segala sesuatu)” dan “Sangkan Agathon menyambut paraning manungsa (asal dan tujuan Aristodemus dan segera menanyakan di hidup manusia)” (Ciptoprawiro, 1986). mana Sokrates. Aristodemus terlihat Pertanyaan pokok ini bisa diurai dalam bingung dengan pertanyaan itu. Melihat macam-macam rumusan, seperti: Dari kejanggalan itu, Agathon segera manakah aku berasal? Mengapa aku menyuruh budaknya mencari Sokrates. harus “terdampar” ke dunia yang sarat Tidak lama berselang, budak itu kembali penderitaan ini? Untuk apa aku di sini? dan memberi laporan: Apa yang aku cari? Mengapa aku tidak bisa lepas dari penderitaan? Bisakah “Sokrates sudah di sini, tetapi ia aku bebas dari penderitaan ini? berhenti di serambi tetangga. Ia Jawaban untuk semua pertanyaan yang berdiri di situ dan tidak ingin bernuansa derita (pertanyaan masuk meski saya telah eksistensial) itu terletak pada upaya memanggilnya berkali-kali. untuk menyobek diri sendiri. Persis "Aneh!" kata Agathon. inilah yang dilakukan dan diimbau oleh "Kembali ke sana dan ajak dia para mistikus. masuk. Jangan tinggalkan dia." Berusaha memahami mistisisme Tetapi Aristodemus berarti berusaha mengalami secara 151 Jurnal Psikologi Undip, Vol. 5. No. 2, Desember 2009 pribadi aneka gejolak batin dan menarik 3. Haqîqah. Kata Arab ini berarti keluar pesan kehidupan yang ada di kebenaran. Bila dua tahap di atas dalamnya. Dengan kata lain, praktik dan telah dilalui, maka seseorang akan pengalaman langsung (direct sampai pada tahap haqîqah. Tahap experience) adalah jalan poros menuju ini dicirikan dengan pengalaman pemahaman akan mistisisme. masuk ke dunia gaib. Tanpa sampai Agama sebenarnya sudah pada taraf ini, praktik keagamaan menawarkan jalan itu bila agama seseorang masih merupakan imitasi dipandang dalam dua dimensi, yaitu (1) atau tiruan; dimensi eksoteris (lahiriah) dan (2) 4. Ma’rifah. Kata Arab ini berarti dimensi esoteris (batin). Dimensi pengetahuan/pengenalan. Pada tahap eksoteris agama berkaitan erat dengan ini, seseorang memiliki kearifan aturan dan dogma; sementara dimensi yang bersumber dari pengenalan esoteris agama berkaitan erat dengan langsung akan kebenaran spiritual. pengalaman batin, pribadi, dan langsung Tidak
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