B. Nyomye Bhuta during the Usaba Dimel series in Straits Village, Karangasem
III. THE MEANING OF TOLAK BALA Opat Madhab Kalima Pancer
Further study of the text of the bala repulsion obtained data on the control of territories in the four directions of the cardinal directions.
Each of those cardinal directions has the name of a ruler or certain traits. In the Sundanese tradition the four cardinal directions are often referred to as Opat Madhab Kalima Pancer which literally means "the fifth four directions are central (middle)". The center or center is the intersection of a straight line between North and South with West and East. If a person stands, he will be positioned as the center (center). The terms of the direction are determined by the movement of the footsteps.
Legs to the front - back are likened to North- South; the left-right side means West-East.
The center becomes the determinant or command for all directions. Thus every movement in the four directions will boil down -at least to an effect- on the self at the center.
In relation to cosmology which relates the relationship between the microcosm and the macrocosm or jagat leutik and jagat gede or dunya badag, and dunya lemes is a whole.
This means that the whole of human life is inseparable from the cosmos which is a great unity. Such beliefs are called cosmic classicists; each of the events and things that exist in the universe with each other has a relationship and each thing has its own place.
Man's place in relation to the universe determines his position in his social, economic, and religious. In this system the entire universe is divided into five groups, that is, according to the four cardinal points plus one that is its center called madhab papat kalima pancer (Suhamihardja, 1984:296;
Heryana, 2004:66). This concept is actually not new, it can even be said that a common belief exists in every belief of a nation. The Siksa Kandang Karesian Manuscript, for example, puts forward the term Panca aksara which indicates the division of the "working area" of the gods based on the cardinal directions.
Panca aksara guru-guru ning janma.
Panca aksara ma byakta nu katongton kawreton, kacaksuh ku indriya. Guru ma pananyaan na urang reya. Nya mana dingaranan guru ing janma. Sang moha sa(ng) geusna aya bwana.
Ini byakta. ngarannya ya Panca Byapara.
Sangyang pretiwi, apah, teja, bayu mwang aksa. Carek sang sadu maha purusa: eta keh drebya urang. Kangken Pretiwi kulit, kangken apah darah ciduh, kangken teja panon, kangken bayu tulang, kangken akasa kapala. Iya Pretiwi di sarira ngaranya. Nya mana dikangkenkeun ku nu mawa bumi (Danasasmita,1987: 74-75).
83 The five characters are human teachers.
The five characters are realities that are seen, felt and witnessed by our senses. The teacher was the place to ask the crowd.
Because it is called the teacher of man.
That stupidity only existed after the existence of the world.
This is the reality. The name is ya Panca Byapara. Sanghiyang Pretiwi (land), water, light, wind, and space. Said the great human being: it is all ours. What is likened to earth is skin, which is likened to water, which is blood and spit, which is likened to light, which is likened to wind, which is bone, which is likened to space, namely the head. That is the so-called Pretiwi in the body. Yes, it is likened to the ruler of the earth. (Danasasmita,1987:
74-75).
Panca-aksara which means five eternal letters is a combination of Sanskrit words, namely:
panca and script. Panca means five; script is a combination of the words /a/ and /ksara/
which have the true meaning of not being able to perish, eternal. The word in question (Panca aksara) in question is NA MO SI WA YA.
In the sect of Shiva Siddhanta, it is described as follows:
● NA is the incarnation of Shiva in the East as Iswara
● MO (MAH) is the incarnation of Shiva in the South as Brahma
● SI is the incarnation of Barata as Mahadewa
● WA is the incarnation of Siwa di North as Wisnu
● YA is the incarnation of Siwa in the center.
Such an interpretation is a common symptom.
Also in Tibetan Tantrism (Lhamaisme), praise for Buddha: “Om Mani Padme Hum” is described as follow.
● OM is the representation of sky, in white;
● MA is the representation of the Asura , in blue;
● NI is the representation of the earth, in yellow;
● PAD is the representation of animal, in green;
● ME is the representation of the spirit, in red;
● HUM is the representation of the hell gate borders, in hitam.
(Atja & Danasasmita,1981: 55-56).
With regard to the incantation of the tolak bala, the existence of a call to the ruler of the four directions of the cardinal is not unusual.
The Perbu Wulung in the South, Sang Perjiyang Bapa Lereng in the West, the Perbu Kiasbrahma in the East, the Perbu Mangkuratdjagat in the North as the ruler of each cardinal direction. Who are they? And what has to do with Galunggung is another issue that needs further deepening. The four figures in question have not been obtained information, except that the name of Mount Galunggung is reminiscent of the figure Rakeyan Darmasiksa who was once domiciled in Saunggalah whose location is in the area of Mount Galunggung (Danasamita, 1987: 8).
The Oxcult Exists
The word occult is a standard term in Arabic to indicate that something is not in front of a person. For example, someone says "What happened outside the house, I don't know".
His ignorance of it in Arabic can be equated with the occult; it means that the events that take place outside a person's home are supernatural to him. In the example there is a meaning that the occult does not mean that it does not exist, but exists. It was only a coincidence that the events that took place outside his home were unknown to him; even though the events that occurred did exist and were or were already underway. Thus, the supernatural meaning actually contains the
84 meaning of something that is not sensed by the five senses, but can be perceived by other devices of the human body, such as instinct, mind, and conscience (Heryana, 2007 :43).
The idea of the occult always attracts people to try to figure it out. Various events both personal experiences and stories (beings) of the supernatural are widely put forward. The fact is that it not only belongs to a nation, but can be said to be comprehensive (universal) in all nations of this world, including the modern man of the present century. In horror stories, jurig, ririwa, kuntilanak, dracula, vampire, jinn, stealth, dedemit, zombies, utagawa (the ghost), yokai (monsters) are well-known by each nation. The universality of the existence of "nonhuman" creatures living in other realms (the supernatural realm) gives rise to various responses from humans themselves. It was these responses that later gave birth to two large groups, namely people who believed and people who did not believe in them. Distrust of the supernatural world is one of the reasons why religion seems irrelevant today.
According to him is because many of us no longer have a sense that we are surrounded by the supernatural. Scientific culture has educated us to focus attention only on the physical and material world present before us (Amstrong, 2003: 28). Scientific culture has also led to a loss of sensitivity to the "Holy One". Whereas human responses to the surrounding environment tend to be "sacred".
Man in reflecting on his life is inseparable from his background as a helpless and weak being. He felt bound and or bound himself to
"something" a force that existed outside of himself as a reflection of his helplessness.
Therefore, belief in the supernatural world, gods, ethereal beings, powerful powers, beliefs about life and death, and belief in sacred literature will in turn give birth to various forms of offerings in the form of ceremonies. It is in this position that the tolak bala is; when a man is no longer able to resist beyond the ability of his intellect he seeks other alternatives. The fear of danger or the unpredictable host of his existence forces him to do something. The deed is in the form of a shield or shield against the army that can harm
himself and his family and even the whole country. That is the effect of human nature having no certainty; always overshadowed by a sometimes unreasonable sense of worry and fear. Fear of something that doesn't necessarily happen.
Human abilities related to "supernatural beings" are not owned by everyone. Only certain people who have advantages can relate to them, so there are people who are referred to as shamans, Datuk, samam, smart people, and so on. It is they who guide and lead their communities to prey on the gods to be asked for their help in the purpose of bringing happiness to man. What is interesting in this event is that they knew the supernatural which was in the form of gods and goddesses, or other names of the like. Are they personifications, self-copies, of human life itself that yearn for a better life in the future?
Apakah munculnya kepercayaan kepada yang gaib itu merupakan jawaban atas berbagai pertanyaan manusia yang tidak dapat dijawab secara rasional? Therefore, the plea for salvation is indispensable, both for himself and for those whose role is told to the general public.
IV. CONCLUSION
Tolak bala as part of the belief system of the Sundanese has two forms, namely oral and written. The oral form is found in the spells collected in the types of rajah, Singlar, and Tolak bala incantations. The form of writing is found in isim which later also developed into amulets/ajimat. Rajah's function is to seek permission as well as an application for safety for the conduct he is about to carry out. The switch serves to repel the distractions of subtle creatures that like to interfere. Rejecting the hosts serves as a plea for salvation from the various dangers that may occur. As for isim, amulets or ajimats are auspicious objects that function as shields in resisting the interference of ethereal beings. The writings written on the isim are symbols or "contact numbers" of the isim owner who is "in charge" of maintaining safety. In the aspect of the perpetrator, both communal and individual, the spells serve to
85 protect themselves (individuals), society, and the surrounding environment in which they live. In addition, the practice of Tolak Bala has a social function in social life as illustrated in the traditional ceremonial practice of tolak bala. One of them is to strengthen norms that have been in force for generations and strengthen social solidarity (togetherness).
In that case, the editorial of the incantation contains the names of Sundanese cosmology or at least the names of local figures. The character or name is a ruler who is in the four eyes of the wind as included in the name Opat Madhab Kalima Pancer. The most important thing about the discussion of the incantations of the tolak bala is that implicitly, there is a recognition of the existence of the supernatural realm. A visible realm that is invisible to humans, but is believed to exist.
The belief in the existence of these ethereal beings is the basic capital of religion. Any religion, especially the samawi religion, requires its adherents to believe in the existence of the supernatural realm.
Therefore, belief in a visible being can be the basis of one's faith in religion. Faith in religion actually believes in the existence of the supernatural realm. Thus, the knowledge and practice of tolak bala is a form of prevention of hazards and disaster mitigation based on the culture of the Sundanese by harmonizing the relationship between humans as a microcosm and the universe (world) as a macrocosm that is both tangible and intangible.
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