Mystical symbolism of the Sufis in “Gulshan-i Raz”
D. The mole
II. YANTRA ART PERSPECTIVE 2.1. Yantra Art Perspective
2.2 YANTRA MYSTICISM PERSPECTIVE
Yantras who received the grace of spirit teachings of mysticism to the worshipped Goddess of Durgadewi as the highest holder of the tantrayana bairawayana teachings that give rise to the power of magic, in Bali it is called Kawisesan or the supernatural power of Siddhi from its adherents. This is what artists, rakawi or ordinary people are looking for to deepen their lives in their service through a sense of lango kawisesan towards Moksahtram Jagadhita Ya Ca Ithi Dharma
2.2.1 Ceremonial Medium in Hindu Religion
Various yantra symbols in various activities of Hindu religious events in Bali, these yantras are used as symbols of intermediary understanding of an object to be used to worship before God Almighty. These yantras are means of an
art that is formed from a sense of human devotion as a means of offering to God Almighty.
These yantras mentioned earlier are performed as a purification ptayascita before being delivered containing the vibrations of the power of tantra energy that connects to the afterlife.
In Hindu religious events in Bali, it is often found that the most prominent yantra which is the easiest to make is the banten. Banten is a Nyasa Rupa Dewata in the form of reringgitan/tetuasan which contains elements of Tantrayana teachings of divinity. From this banten, the symbol of God should have been present in this world to beg for a gift of prosperity. Banten contains the symbol/energy of the divine power of the Almighty God and is able to reject the spirit of energy that is not good/negative in the environment of the religious event, so that the banten without being followed by the puja is already speaking Nyasa Rupa Dewata of the God. As an introduction to a worship (Interview with Ida Pedanda Putra Kemenuh, 20th of August 2022). Banten is also a repellent against danger, gering, grubug and human waste, Banten is able to neutralize everything in religious events.
(Titib,1999:3) Example;
Title; Banten daksina pitara
Documentation by;I Kadek Sumadiyasa
161 Date 8th of July 2022
2.2.2 Sesuratan/Rerajahan in Ceremonial Events
Sesuratan / rerajahan is derived from the word "rajah" (s) which means Sanskrit"
the word "rajah" means talisman. Then it developed into a rajaan. Rajah-rajahan means various kinds of amulets and later became Javanese Kawi which means
"cracked hands" (handwriting), talismans, letters, writings, images and also has the meaning of heart desire / lust (Mardiwarsito, 1985:458). In Indonesian the word "Rajas" means writings, letters, pictures, paintings and religion against reinforcements, immunity by using religious activities, immunity by using stone materials, etc. (S. Prawiroratmodjo, 1957:126)
This rerajahan/sesuratan contains strong mystical elements because as a symbol of Yantra it contains the goals of people's expectations of their worshiping god.
In the means of religious ceremonies, it is often find offerings medium, as well as other objects such as a jug, which is written in the Padma script (the weapon of Lord Shiva) and several other jugs which are tattooed by the pengider dewata nawa sanga. All these scriptural means function as powerful mystical magic as Yantra. Connecting to the afterlife through the process of purification of the mind on a niskala scale. Example; sesuratan kereb gedog Dalang
Title; Ngungkab kereb wayang Documentation by : I Kadek Sumadiyasa
Date 8th of August 2022 2.2.3 Rerajahang Kajang
The tradition of Hindu religious rituals in Bali related to the Pitra Yadnya ceremony uses one of the most prominent elements of the letter, which is called
"Rajah Kajang". As Yantra in the Ngaben ceremony in Bali. In the implementation of the Ngaben Pengabenan ceremony, the main thing held in Bali is the kajang or pranawa. Which is very important and the main sacred pingit. In the activity of the ceremony which is called Surat Kajang or Rajah Kajang or Pranawa.
Those who use sacred scripts contain mystique and each member of the family of the deceased has a different rerajahan kajang letter according to the guna karma of the person being ceremonious. It is the guna karma that distinguishes and is commonly used by people who died as a cover for the corpse using rerajahan kajang according to the rajah ancestral Bhisama.
The making of rerajahan kajang is made by using dewasa ayu using ceremonial means in the form of peras sodan suci Daksina as a means of requesting to Ida
162 Hyang Widhi and should not be done by
just anyone, it is mystical and sacred.
Rerajahan kajang is believed to be able to provide vibrations of magical energy that can shape the characteristics of human spirits who have died as identities to meet the elements of creation, namely the Panca Maha Bhuta element. The image of this kajang rerajahan is a combination of symbols and sacred scripts and mystical tantra teachings as a means of connecting the spirits of the dead to the afterlife.
2.2.4 Rerajahan Kereb Rangda and Barong
Rerajahan kekereb rangda and bebarongan in Bali contain magic and secret teachings of understanding that are able to reject and bring down the ista dewata gods and goddesses. Where kereb is a white Balinese cloth written with modre/holy script as the cover of a tapakan/pelawatan rangda, barong, masks in Balinese culture. This Kereb is made by undagi by using the guidance of the holy day, dewasa ayu as the starting day and the work of the sangging undagi until it is finished.
During the procession of pemasupati Rangda, the kereb becomes a single unit from the tapakan given by tirta pasupati, the energy of sacred teachings that are very sacred by Sang Wiku who leads the ceremony, so that the tapakan becomes alive and authoritative as a deity upheld by the people.
In the kekereb rangda, barong and masking contained the very mystical teachings of Tantrayana, the power of God in various manifestations of gods and goddesses, some in the form of beautiful women, Durgadewi, or the hands of a scary creature.
Title; Ratu Made Kayangan Sesetan Ngregep Kereb.
Documentation by: I Kadek Sumadiyasa Date 10th of June 2022
2.2.5 Arca/Pratima as well as Tapakan Arcca, pratima, Tapakan with various forms of symbols of God are the Nyasa form of the gods. All of these Nyasarupa elements are classified as yantras or symbols of God in various manifestations of form, gods, scary creatures, animals, and other magical objects. This Nyasarupa in Bali as a means of religious rituals as a means of connecting to God, to ask God to be present in this real world which causes in mattah Nyasarupa in the context of worshiping God in this real world so that the hope of the people is the fertility of an inner and outer welfare and is also used as repellent reinforcements among creatures that interfere with human life in the world.
Arca/pratima or tapakan, as well as other Nyasa rupa is made of by medium of woods/taru which bring good fortune like taru prabu which categories as the oldest taru among the other taru.
The Arca and pratima contain very strong mystical and religious elements starting from the manufacturing process from the beginning to the end of the work, pemlaspasan and pasupati.
163 Title;Barong Macan
Documentation by I Kadek Sumadiyasa Date 11th of February 2022
2.2.6 Kidung/Kekidungan
Kidung/kidungan in Balinese culture is an activity of a song that is sung during religious events. This sacred song according to Balinese belief is called kidung. Because it contains sacred verses that are very mystical as a means of connecting to God (interview with Ida Pedanda Putra from Griya Taman Sari Intaran Sanur, September 10th, 2022).
Kidung in classical Balinese literature serves as a means of requesting to bring gods and goddesses down to the world to provide harmony in life for creatures and the surrounding nature.
The song that is very unique and sacred in Bali is the song of pemendakan, for example
Ida Ratu Saking Luhur
Kawula nunas lugrane, dst. (book of kidung Wargasari written by Mangku Pasek)
This song is specially sung during pemendakan Ida Betara with the accompaniment of free vocal techniques according to the dresta accent of the community. This song has a specific purpose to present the ista dewata and
should not be sung carelessly in the order of religious events.
2.2.7 Dalem Sidakarya Mask
In the art of masking dance in Bali, we will witness the performance of the Sidakarya Mask or Pajegan Mask. The pajegan mask is danced by one person dancing all kinds of things. Meanwhile, the special mask of sidakarya is danced right at the end of the show. This pajegan mask is also called the wali mask, because when it is danced all kinds of masks function for religious ritual rites.
This wali mask is staged together with the sulinggih mapuja.
From the various types of masking that exist in this masking, there is one type of mask that specifically must be performed at the end of the performance. This mask dance is called the Sidakarya Mask Dance, the Sidakarya mask must be danced at every religious event in Bali, because every religious ceremony is aimed at the welfare of the Sedharma people and if the religious ceremony in Bali has not performed the Dalem Sidakarya Mask, the religious event is not considered complete or the ceremony not successful.
The Dalem Sidakarya mask, which is staged, contains an element of mystical energy that is strong enough to reject all names of disease, animals, humans, or languishing in the era of rice fields, serat lading of the people's pets. The form of the Dalem Sidakarya Mask is visualized in art in the form of a mask that is convex forward, slanted eyes, a slanted mouth that looks forward, its bare teeth symbolize the mystical element that frightens the people when dancing, followed by the effort of dancing and singing loudly to present the gods and goddesses. The Dalem Sidakarya mask is
164 the result of an embodiment of the status
of the Brahmana Keling who from Jawi came to Bali to attend a big ceremony in Bali during the Dalem Gelgel kingdom.
This Dalem Sidakarya mask is staged by spreading large white and yellow pieces to the people according to the wind direction of Dewata Nawa Sanga and punia merta. Greetings to small children who watch the masks and the money are in the form of 125 kepeng coins and 11 kepeng coins (Bandem and Rembang, 1976:11-13)
Title; Topeng Dalem Sidakarya
Documentation by I Made Sumadiyasa, Date 19th August 2022)
III.THE FUNCTION OF YANTRA ART