| Kapitayan Monotheistic Javanism | |
|---|---|
| ꦏꦥꦶꦠꦪꦤ꧀ Kapitayan | |
 | |
| Abbreviation | Taya |
| Type | Folk religion |
| Governance | Directorate General of Faith to the Almighty God,Ministry of Culture |
| Region |
|
| Language |
|
| Headquarters | Central Java |
| Recognition | Officially recognized byIndonesian government |
| Separated from | Kejawen (non-monotheistic Javanism) |
| Members | Javanese |
Kapitayan (fromJavanese:ꦏꦥꦶꦠꦪꦤ꧀) is aJavanesemonotheistic folk religion native toJava since thePaleolithic.[1][2] Locally, it is referred to as "the monotheist ancient Javanese religion", "ancestral monotheist religion", or "Tiyang Jawi (Javanese) religion" to differentiate it fromKejawèn (a polytheistic Javanism).[3]
The termKapitayan isOld Javanese in origin, constructed from the base wordTaya (Old Javanese script:
,lit. 'unimaginable', 'unseen', or 'absolute').[4] Thus, it means thatTaya cannot be thought or imagined, or cannot be approached by the five senses.[5]
Kapitayan is teaching that worships a maindeity orgod calledSanghyang Taya (ꦱꦁꦲꦾꦁꦠꦪ, meaning 'unimaginable entity'; also calledSuwung (ꦱꦸꦮꦸꦁ),Awang (ꦲꦮꦁ), orUwung (ꦲꦸꦮꦸꦁ)). Sanghyang Taya is defined astan keno kinaya ngapa (ꦠꦤ꧀ꦏꦺꦤꦏꦶꦤꦪꦔꦥ), meaning "cannot be seen, thought about, or imagined". As an abstraction that cannot be described, His existence is unreachable by worldly capacity.
The termAwang-uwung (ꦲꦮꦁꦲꦸꦮꦸꦁ) refers to the real but unreachable, which can be known and worshiped by worldly beings including humans. To be worshiped, Sanghyang Taya has a personal name and attribute calledTu (ꦠꦸ) orTo (ꦠꦺꦴ), meaning "magical power" and which is supernatural.[5] Tu or To are singular—a single entity.
Tu is commonly referred to by the nameSanghyang Tunggal (ꦱꦁꦲꦾꦁꦠꦸꦁꦒꦭ꧀) and has two qualities: Goodness and Wickedness. Tu who is good is generally known as theTuhan (ꦠꦸꦲꦤ꧀) and calledSanghyang Wenang (ꦱꦁꦲꦾꦁꦮꦺꦤꦁ). Tu who is wicked is calledSanghyang Manikmaya (ꦱꦁꦲꦾꦁꦩꦤꦶꦏ꧀ꦩꦪ). Thus, Sanghyang Wenang and Sanghyang Manikmaya are essentially just the nature of Sanghyang Tunggal. All these aspects are supernatural and cannot be approached with the five senses and the mind; only His character is known.[6]: 17
Sanghyang Taya's power is represented in various places, such as on rocks, monuments, and trees.[7] Offerings are made in these places, not to worship rocks, monuments, or trees, but to reflect devotion to Sanghyang Taya, whose power is represented in those places.
The Kapitayan religion does not recognize gods as in Hinduism.[8]
Archaeological remains and relics (includingdolmens,menhirs,sarcophagi,punden berundak [id],nekara [id;en], and others) indicate the existence of ancient religions on Java.
During thecolonial period, Dutch historians mistakenly identified Kapitayan asanimism anddynamism because, in physical appearance, the rituals performed by its adherents appear to be worshipping objects. That is, the worship of objects was understood as worship of the power of the object itself (animism-dynamism).[note 1] In fact, initially the Kapitayan teachings did not worship the object as absolute power but rather worshipedSang Hyang, the highest power. In this way, Kapitayan is more like monotheism than animism-dynamism. Objects involved in religious rituals—such as trees, stones, and springs—are just a few manifestations of the supreme power of Sang Hyang.[10]: 25
Because the Sanghyang Tunggal is supernatural, to worship Him requires a means that can be approached by the five senses and the human mind. In the Kapitayan teachings, there is a belief that states that the supernatural power of the Sanghyang Taya called Tu or To is "hidden" in everything that has the name 'Tu' or 'To'. Followers believe in the existence of supernatural powers in wa-tu, tu-gu, tu-tuk, tu-nda, tu-lang, tu-nggul, tu-ak, tu-k, tu-ban, tu-mbak, tunggak, tu-lup, tu-ngkub, tu-rumbukan, un-tu, pin-tu, tu-tud, to-peng, to-san, to-pong, to-parem, to-wok, to-ya.[further explanation needed] In worshiping Sanghyang Taya through these means, people provide offerings in the form oftumpeng, tu-mbal, tu-mbu, tu-kung, tu-d, or through something that is believed to have supernatural powers.[6]: 17
A worshiper of Sanghyang Taya who is considered pious will be blessed with positive supernatural powers (tu-ah) and negative (tu-lah). A ra-tu or dha-tu is the embodiment of Sanghyang Taya's supernatural powers. Those who have been gifted with the tu-ah and tu-lah are considered entitled to become community leaders, called ra-tu or dha-tu ("ruler"). For those who have been gifted with tu-ah and tu-lah, their life movements will be marked byPi: the hidden power of Sanghyang Taya's divine secret.[6]: 17–18
In worship of Sanghyang Tunggal, Kapitayan followers provide offerings such astu-mpeng,tu-mpi (cake made of flour),tumbu (square basket made of woven bamboo for flower holders),tu-ak (wine), ortu-kung (a kind of chicken) in sacred places. Sanghyang Tunggal's magical power is hidden in everything that is believed to have supernatural powers, such astu-ngkub,tu-nda,wa-tu,tu-gu,tu-nggak,tu-k,tu-ban,tu-rumbukan, andtu-tuk. Kapitayan followers who have the intention of doingtu-ju (divination) or other urgent needs will worship Sanghyang Tunggal with a special offering calledtu-mbal.[11]
In contrast, the worship of Sanghyang Taya directly is commonly carried out by the Kapitayan clergy and takes place in asanggar, which is a rectangular building with an overlapping roof. A hole in the wall known asTu tu-k (alcove hole) is a symbol of the emptiness of Sanghyang Taya.[11]
In praying to Sanghyang Taya in thesanggar, the Kapitayan clergy follow certain rules. At first, the worshiping clergyman performstu-lajeg (standing still) facing thetutu-k (alcove hole) with both hands raised to present Sanghyang Taya intutu-d (heart). After feeling Sanghyang Taya residing in the heart, both hands were lowered and clasped to the chest right to the heart. This position is calledswa-dikep (holding one's self). Thetu-lajeg process is carried out in a relatively long time, after which the prayer is continued with thetu-ngkul position (bent down looking down), which is also carried out for a relatively long time. This is followed by thetu-lumpak position (kneeling with both heels occupied). Finally, theto-ndhem position (prostrate like a baby in its mother's womb) is performed. While performing these rituals for more than an hour, the Kapitayan spiritualists try to maintain the continuity of the existence of Sanghyang Taya which had been buried intutu-d (heart).[11]
Kapitayan's religious values were adopted by theWalisongo in spreadingIslam in Java. The concept of tawhid in Kapitayan (Tan keno kinaya ngapa; "can't be seen, can't be thought, can't be imagined, He is beyond everything") is similar to the concept oftawhid inIslam (ليس كمثله شىء; "There is nothing like unto Him"; Qur'an Surah Ash-Syura chapter 42 verse 11).[9] Walisongo also used the termsembahyang (worshipping Sanghyang Taya) in introducing the Islamic termshalat (daily prayers).
In terms of places for worship or praying in Kapitayan, the termsanggar represents a four-square building with an empty hole on its wall as the symbol of Sang Hyang Taya, rather thanarca or statues as inHinduism orBuddhism. This term was used by the Walisongo (aslanggar) to represent the term ofmasjid (mosque) in Islam.[12][9]
In Kapitayan,Upawasa (Puasa orPoso)[note 2] is a ritual of not eating from morning until night; Walisongo used the term to representsiyam (fasting) in Islam.[14] The termPoso Dino Pitu in Kapitayan, meaning "fasting on the day of the second and the fifth day", is very similar to the Islam form of fasting on Mondays and Thursdays. The tradition oftumpengan of Kapitayan was also kept by the Walisongo under the Islamic perspective ofsadaqah (charity). This is the meaning of the terminology thatGus Dur (Indonesian fourth president) mentioned as"mempribumikan Islam" (Indigenize Islam).[9]