Abdul Rohman.
“Yen Arep Weruh Trahing Ngaluhur, Titiken Alusing Tingkah-Laku Budi Basane”
(Someone Has To Recognize Virtuous Tradition / People Great, Look Subtlety Behavior, Budi Character and His language)
Advice Java language that we can make some people answers to questions about what privileges are owned by President Soeharto so as to lead Indonesia for over 30 years. Based on those criteria, the characteristics of a great man can be recognized from the subtlety of behavior, manners and language. Through criteria that can be understood that the big guys are the ones who refined -Indeed really smooth and not contrived or dikesan-kesankan subtle-behavior, manners and language.
Since the forging of Leadership Philosophy Small.
The big people are those who -in the terminology advice Java- always make efforts himself to “hanggayuh kasampurnaning hurip, berbudi bowo leksono, ngudi sejatining becik” (trying in earnest to achieve the level of perfection of life, a big heart and is always trying to find the real truth ). The big people are the ones who are no longer preoccupied that he gained applause from the large audience on his accomplishments. They are figures who have understood correctly about the nature of life, the essence of life and nature itself (micro cosmos) in a life environment (macro cosmos) and is always seeking the realization of the virtues of living together.Borrow a phrase from the late Dr. Nurcholish Madjid, the perfection of life and the real truth is only found through the efforts to realize the merits of the quality of life together (pious deeds) on the basis of submission to God, God's law and contractual agreements between each other that do not violate the law of God's spirit. Advice Java teachings many believe as the wording and the elaboration of the laws of God as taught scriptures. The Wali Songo Sunan -especially Kalijogo- considered to have a major contribution in the express teachings of the Holy Scriptures into Javanese advice.
Pak Harto is a typical Javanese genuine. To reveal the figure of identity must understand the philosophy that guided Java teachings. As a guide in understanding the perspective of life, can we ketemukan through a book called “Butir-Butir Budaya Jawa: Hangayuh Kasampurnaning Hurip, Berbudi Bawaleksana, Ngudi Sejatining Becik” edited by Siti Hardiyanti Rukmana and published by Yayasan Purna Bakti Pertiwi in 1997. Books the advice is a collection of the teachings of the Java language that conveyed Pak Harto to her son and daughter. Through the perspective of the consideration that we can trace how he looked to Indonesia, in the context of the life of society, nation and state.
Essence of Life.
Pak Harto identity is formed through the struggle and the forging of living in a socio-cultural climate of the rural agricultural community of Java. Farming culture is a reflection of the culture thoroughness, adherence to the rule of life (rule of life), honesty, hard work, innovative, tolerant and keguyupan. A farmer must be careful in managing their business in order to obtain a good harvest and not plagued by shortage of food during a famine. A farmer also must obey the rules of the cycle of seasons to avoid crop failure. They also have to be honest, because it reduces only slightly the treatment that should be given to the plant (eg reduce / corrupting fertilizers) will result in a reduction in yield. Hard work is the main capital for a farmer, so that the stages of the season proper job and free of pests (start planting, fertilizing, weeding, keeping the threat of pests, harvest and manage the crop).Farming culture is also closely related to the spirit of communality or mutual help between one another in the process of farming and in the face of difficult times. A farmer is also required to maximize innovative owned land in order to obtain maximum results. Similarly, in terms of tolerance is absolutely necessary in this society. Act in their own way regardless of the interests and needs of the surrounding environment will damage the harmony of the whole environment. As a real example is setting the rotation distribution of water for the needs of the field, if not mutually intolerant, then the strife among the farmers can not be avoided.
Agricultural community is also known to be very religious. This was reflected by the many rituals of prayer request for the achievements of a great farming. Rituals were a reflection of the recognition and the reliance of his hard work on ensuring the highest authorities destiny, God Almighty.
Pak Harto has spent much of his childhood in Kemusuk (Yogyakarta) and Wonogiri, a cultural zone of the farming community whose characteristics are mentioned in the report. Is the fairness when it eventually destined to lead Indonesia, Pak Harto grow as a leader of character, meticulous, steadfast in obeying the rule (rule) or constitusionalize, hard work, innovative and emphasis on tolerance and keguyupan society. He is a leader who is not much indulgence words. All the issues examined in depth to then be implemented with confidence and hard work. The properties were not formed instantaneously through short courses though the personality, as well as modern leadership cadre. Those qualities inherent inherently as fruit forging of a life well lived during childhood and adolescence.
In addition to socio-cultural atmosphere of agriculture, Pak Harto also forged in a climate of religiosity Javaneseness through interaction with spiritual teachers Java. As mentioned upfront, Java spirituality teachings nothing but an elaboration of the teachings of the holy book to be earthed as the social system of Java. Pajang-Demak and Mataram are centers of civilization Java (archipelago) after the collapse of Majapahit. Kemusuk (Yogya) -Wonogiri a buffer zone of civilization in which there are scattered Javanese spiritual teachers who diligently transform those teachings to the public. Java spiritual teachers in general still have a blood descendant of the royal family choose the altar of devotion outside the palace. An example is the area of Ponorogo (city east Wonogiri), in the era of KH. Hasan Besari its schools is the University for the nobility Kraton Solo.
One spiritual teacher who had called Pak Harto -in Soaharto book: Thoughts, Speech and Actions I published PT Kharisma Citra Bunda Year 1989- is Kyai Daryatmo. Observing the narrative in the book, the figure is a figure Kyai Daryatmo Sufi clerics who not only have a very broad mastery of the science of religion, but also a physician (the science of medicine) and the psychologist and teacher community. Kyai typical Sufi is still prevalent in the outposts interior of Java today. Kyai Sufi figure is generally less popular than the Kyai Da'wah. He does not attach itself to the socio-religious titles and existence tend to mingle with the commoners. However, the role of Kyai Sufic often bigger, wider and even became a reference for-Kyai Kyai others in solving social problems. Seeing the socio-cultural realities of the region, Pak Harto understand the essence of the life and spiritual life through the forging of the Kyai Sufic. A collection of the teachings of Java in the book "Sands of Java Culture: Hanggayuh Kasampurnaning Hurip, Righteous Bawaleksana, Ngudi Sejatining Becik" can allegedly an advice obtained from teachers sipiritualnya and not of the mythical figure that is oriented to the magic of the flesh as misunderstood some people during this.
The essence of life in the teachings of Java is “hanggayuh kasampurnaning urip, berbudi bowo leksono, ngudi sejatining becik”. In the Java perspective, the essence of life is the attainment of perfection of life in terms of self-reliance to the Supreme Essence of Life along with its laws. As the teachings of Islam, advice teachings emphasize aspects of Java transendesi to God as a starting base of life. "Urip iku saka Prince, bali marang Prince" (life comes from God and will return to God). "Prince iku siji, ana ing ngendi boards, lasting, sing nganaake universe iki saisine, dadi sesembahane wo sa natural kabeh, nganggo carane dewe-dewe" (God is one, omnipresent, eternal, creator of the se-contents, and into a human god Worldwide highway, using its operation, respectively).
Human life is within the circle of God as the core legal certainty pitutur "manungso sadermo nglakoni, kadyo puppet umpamane" (humans just live, like a puppet hanging on the authority puppeteer). "Owah gingsire Kahanan iku saka karsaning Pengeran Kang Murbeng Universe. Ora ana kasekten sing Madhani papesthen, Awit papesthen iku wis ora ana could sing murungke "(Changes in the state of God's will. There is no magic power equal certainty of God, because nothing can thwart God's assurance). Certainty believes God does not mean to be fatalistic (passive and not willing to work hard). "Perceiving marang Prince iku ora ora atages gelem greet gawe, nanging believe yen Prince iku Almighty. Dene results kang orane what we're going kuwi saka kersaning Prince "(Surrender to God does not mean do not want to work, but believe that God is omnipotent. The success or failure of what we do is the authority of God).
Perfection of life can only be achieved through good behavior. "Panggawe panggawe becik ala lan lan accused iku tut wuri role in nganti delahan. At wong iku mumpung urip ngudia kabecikan, so that means bisane by swarga dadi "(bad and good deeds that follow and show the way until death. Therefore, while still alive, perform good deeds, in order to obtain the means of obtaining a place in paradise). Someone who wants to reach the fullness of life must be very clever control. "Wong becik ora keno manganese meat kang ora saint, kudu nyirik Random kang dadi regeding crew Utawa cedhaking satru emotional and physical" (Good people should not eat meat that is not holy, should never give to anything that makes the dirty body or everything that draws / cause ketidakjernihan birth and heart, included on that is not right, for example, proceeds of corruption). To be able to control themselves, one should not forget the teachings of kindness. "Aja lali marang ngelmu kang tentreming work ati, trailing kuwi gang can gawe mulyanira spiritually" (do not forget to knowledge that can be reassuring, because that it makes peace physical and mental).
Good behavior in order to achieve the perfection of life manifested through keiklahasan working to advance the common welfare. "Rame ing gawe selfless, memayu hayuning bawana" (a lot of work, without demanding remuneration, to save human welfare). Any action in life should not be done merely perfunctory or to play games. "Tumindak kanthi guess lan prayoga" (all actions should be accompanied by manners and good judgment). Courage to do good with good manners will be more valuable than the extensive knowledge of the goodness but not live it. "Balilu tan smart durung nglakoni" (dare to do something good better than just mastering their arguments).
Good works within the framework of resignation to God must be a barometer in life so that life can attain the level of perfection of life. Java teachings emphasize their direct implications for all actions undertaken someone. "Samubarang ngunduh wohing Pakerti" (all actions will reap the results as his chosen path). "Sing greetings happy gawe nelangsane liyan, iku ing Tembe going to get piwalese saka penggaweane dewe" (whoever does something which causes the misery of others, eventually he'll get retaliation from his own actions). Jalan goodness will usher in the fullness of life, while the ugliness gets in the way. The form of the perfection of life is peace of his soul in the world during his lifetime and after death. One does evil behavior-both done openly or secretly, to conceal the perpetrators are believed to be holding its own in reaching kesempurnan life (peace of soul). Motivation to not commit a crime not because of fear in certain strengths-such institution or law-enforcement but by the spirit of independence that must be achieved in the process of life.
Java also emphasizes the teachings of peace together. "Urip pillar, wrote gawe starch lan larane other" (living in harmony and do not perform actions that cause suffering and death of others). "Iku Tentrem saranane urip aneng donya" (tranquility of life is a means to live a life of the world). However, the use of violence against criminals -even against his own brother / sebangsa- justified. "War Kalawan sadulur iku ora becik, initially wrote seneng sadulur Kalawan war" (war with his sister was not good, therefore, do not like war between brothers). "War Kalawan sedulur iku becik, seagrass ana sedulur kang digunakake mungsuh kanggo ngrusak negarane dhewe" (the civil war was only allowed when there are compatriots who used the enemy to undermine their own country).
Justification fight against criminals (although against compatriots) because the villain is a destructive virus for the realization of peace together. "Klabang iku ana wisane ing sirah, mung wisane iku ana scorpion tail bud. Yen ula ula mung dumunung ana kang duwe wisa. Nanging yen wicked wisane dumunung whole badane ing ana "(Poison klabang / animal millipede in the head. The scorpion venom just at the top of the tail. The venom is only applicable poisonous snake. Average criminals poison lies in the whole body).
The philosophy of Java's teachings about the nature of life gained from spiritual teachers and elder people it is not impossible many mencoraki perspective in leading Indonesian President Suharto. It appears from the program focus his leadership when appointed as the President of the Republic of Indonesia. He emphasized development as a means to deliver the people of Indonesia reaches the level of prosperity and perfection of life. Bullies order and tranquility along suppressed such that the minimum point. Creativity of all citizens are encouraged to fill the building starting from the center to the regions. Pancasila as their national identity -which extracted and formulated by his predecessors / Bung Karno- era instilled such a way as to equip the people in order not to lose orientation nationality.
President Soeharto was well aware there are differences in orientation and bring the essence of life between conception that guided people to the west of the archipelago. Western people understand the essence of life in kawicaksanan level (strategies to achieve positive outcomes achievement by size without stressing the aspect ratio transendesi). While civilization Nusantara strong emphasis on the aspect of transcendence as the tombs of harmony across the globe (universe).
Planting the national identity continuously at all levels (through courses-upgrading P4) indicate that President Soeharto not only want to encourage the success of the Indonesian nation in the physical aspects. Further than that she also wanted to realize the mental development of the nation and all the people of Indonesia in order to really be able to achieve the perfection of life, both physically and spiritually. That spirit -other than worldview shaped by his life-is also in line with the ideals of the nation's predecessors who want to build Indonesia on aspects of soul and body.
Affirmation of Indonesia fully human development commitments-which aspired founder-nation reflected on the temple of the Indonesian national anthem which calls for building highways and soul of the Indonesian nation. Mental development of Indonesia include mental-spiritual aspects including the construction aspects of socio-cultural and legal. The development of the sport of Indonesia include infrastructure development-oriented physical infrastructure to support the realization of the welfare and prosperity of the people.
Similarly, he stressed attitude towards any potential violence that appears in the middle of the Indonesian society. Assertion was accused of a number of people as a form of authoritarian policies and human rights violations. The accusations against President Suharto argued that a firm stance necessary to save the people of Indonesia Human Rights in obtaining the environment peaceful and free from malicious behavior impacts some people. Give freedom to a number of bad people is synonymous with human rights injure a large number of other communities. An example is the courage in combating perpetrators through special operations. The thieves, robbers and groups of thugs made sad and stability in society is not compromised. At the end of people's lives move by vying to carve a positive accomplishments of each within the framework of national development.
Thank you for reading this article. Written and posted by Bambang Sunarno. sunarnobambang86@gmail.com
author:
https://plus.google.com/105319704331231770941.
name: Bambang Sunarno.
http://www.indonesiansocieti.blogspot.com/2016/04/philosophy-of-life-soeharto.html
Date Published: 26 April 2016 at 19:01
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