Dalamilmu kawruh jiwa Suryomentaram, tiga elemen penting yang perlu untuk dipahami, yaitu Aku, Karep, dan Kramadangsa. Aku dalam ilmu kawruh jiwa adalah elemen suci yang selalu benar, tidak mementingkan diri sendiri dan penuh kasih sayang. Aku merupakan sumber kesadaran manusia. Aku adalah barang asal, sudah ada sebelum orang lahir, dan akan The Indonesian nation as a large nation consisting of various religions, ethnicities, and cultures, of course, deserves to have the aspiration to have a basic human philosophy paradigm based on Indonesian culture based on dialogue between the soul sciences that live in Indonesian human cognition. This study aims to present the concept of basic human philosophy in the teachings of Ki Ageng Suryomentaram. The research method uses Gadamerian hermeneutics in a qualitative approach. The collected data is then analyzed using Parts and Whole analysis and then checked the validity of the data through the stages of credibility, transferability, dependability, and confirmability. The results of the study describe human philosophy based on basic needs, essence, existence, and the structure of the human personality. The conclusion of the research refers to the basic human philosophy based on local wisdom for the science of guidance and counseling. Abstrak Bangsa Indonesia sebagai bangsa besar yang terdiri dari berbagai macam agama, suku dan budaya, tentunya layak jika memiliki cita-cita memiliki paradigma filsafat dasar manusia berbasis budaya khas Indonesia dengan berlandasakan dialog antara ilmu-ilmu jiwa yang hidup dalam kognisi manusia Indonesia. Penelitian ini bertujuan menyajikan konsep filsafat dasar manusia dalam ajaran Ki Ageng Suryomentaram. Metode penelitian menggunakan hermeneutika Gadamerian dalam pendekatan kualitatif. Data yang telah terkumpul dianalisis menggunakan analisis Parts and Whole dan selanjutnya dicek keabsahan datanya melalui tahapan kredibilitas, transferabilitas, dependabilitas dan konfirmabilitas. Hasil penelitian menjabarkan filsafat manusia berdasarkan kebutuhan dasar, esensi, eksistensi, dan struktur kepribadian manusia. Kesimpualan penelitian mereferensikan filsafat dasar manusia berbasis kearifan lokal untuk ilmu bimbingan dan konseling. Content may be subject to copyright. Discover the world's research25+ million members160+ million publication billion citationsJoin for free Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 DOI ISSN 2503-3417 online ISSN 2548-4311 print © authors This work is licensed under a Creative Commons Attribution-ShareAlike International License. 105 Human Character Based on Ki Ageng Suryomentaram Teachings and Its Implementation in Guidance and Counseling Services Bakhrudin All Habsy1*, Nanda Alfan Kurniawan2 1Universitas Negeri Surabaya, Lidah Wetan St., Surabaya, East Java, 60213, Indonesia 2Universitas Negeri Malang, Semarang St., Malang, East Java, 65145, Indonesia *corresponding author, e-mail bakhrudinhabsy Article history Received 30 December 2021 Revised 12 April 2022 Accepted 14 April 2022 Keywords Basic human philosophy; Ki Ageng Suryamentaram; Local wisdom Abstract The Indonesian nation as a large nation consisting of various religions, ethnicities, and cultures, of course, deserves to have the aspiration to have a basic human philosophy paradigm based on Indonesian culture based on dialogue between the soul sciences that live in Indonesian human cognition. This study aims to present the concept of basic human philosophy in the teachings of Ki Ageng Suryomentaram. The research method uses Gadamerian hermeneutics in a qualitative approach. The collected data is then analyzed using Parts and Whole analysis and then checked the validity of the data through the stages of credibility, transferability, dependability, and confirmability. The results of the study describe human philosophy based on basic needs, essence, existence, and the structure of the human personality. The conclusion of the research refers to the basic human philosophy based on local wisdom for the science of guidance and counseling. How to cite Habsy, B. A., & Kurniawan, N. A. 2022. Human Character Based on Ki Ageng Suryomentaram Teachings and Its Implementation in Guidance and Counseling Services. Jurnal Kajian Bimbingan dan Konseling, 73, 105–122. doi 1. Introduction Almost all the great theories in counseling were born and developed in America and Europe. This makes the West a reference in the implementation of guidance and counseling throughout the world. With the depth and breadth of various theories of western counseling approaches, counselors then agree on this as an insight needed for the implementation of guidance and counseling services. Everything related to guidance and counseling, from counseling techniques to a positive counselor personality is the result of imitating and practicing western counseling theories and approaches. The application of western counseling theories without a sharing with the local culture is a neces-sity that deserves a careful evaluation Habsy, 2020. Today, there are about 5,000 to 6,000 cultures around the world. Most of these cultures are indigenous peoples who account for about 80-90% of global cultural diversity Pröschel, 2012. Indonesia is a nation consisting of various ethnic groups and cultural backgrounds that have an invaluable wealth of cultural heritage that must be preserved and developed Tanaamah & Wenas, 2014. Indonesia is widely known as a multicultural country, with a population consisting of approximately 364 ethnicities. Javanese are from time to time recognized as the most culturally and politically dominant in Indonesia Irawanto, Ramsey, & Ryan, 2011. Indonesian culture, especially in Java, is a source of knowledge of the human soul or kawruh jiwa in javanese, which explains basic human philosophical ideas, ethics, traditions and Javanese way of life Jatman, 2008; Mulder, 1977. The nature of taste in Indonesia is different from emotion or feeling in America. Indonesian ancestors, especially in Java, were familiar with the nature of taste which was Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 106 colored by various wisdoms in looking at the world, one of which was the concept of laku life towards hamemayu hayuning bawono safety and happiness in life Endraswara, 2013. Indonesia is a Southeast Asian country located in the Malay archipelago which includes more than 17,000 islands including Sumatra, Java, Timor, Sulawesi, Maluku, and parts of Kalimantan and Papua New Guinea Selvarajah, Meyer, Roostika, & Sukunesan, 2017. The Javanese ethnicity is the largest ethnic group in Indonesia, reaching of the total population of Indonesia Suryadinata, 1978. In the discourse of the study of Java, kebatinan is seen as the core of the Javanese philosophy of human life which is a descriptive stamp for elements of Javanese culture Mulder, 1996. The Javanese kebatinan movement is a mesu-budi movement which means to train human character to build subtle thoughts and feelings so that life becomes peaceful and happy Fudyartanto, 2016. In the context of psychology, kebatinan is used to show the basic philosophy of man as an integrated, real and undivided person Nawawi, Hannase, & Safei, 2018. Javanese people are very obedient to ancestral traditions Noordiana, Juwariyah, & Inda, 2016. According to Jatman 1997, wong Jowo iku nggone roso Javanese are the place to feel which means that the Javanese personality is almost completely social, whose hierarchy of values is stated by Mulder, 1977 that Javanese people are subject to society, on the other hand society is subject to higher and subtle forces that culminate in God. This is an essence of the life of the Javanese people who believe that ora bisa urip dhewe it is impossible to live alone, but must have direct contact with other humans to create the value of rukun agawe santosa harmony creates strength Magnis-Suseno, 1988. The concept of basic human philosophy that applies to one group of nations does not necessarily apply to other nations, each culture evolves with its own unique way of understanding humans Habsy, 2020. This statement was confirmed by Matsumoto et al. 2008 which states that there is no single approach to counseling that is objective or universally applicable anywhere. Human ecology, carried out as a philosophy, also requires a foundation in philosophy Christensen, 2014. It can be interpreted that a basic human philosophical view that applies to one nation group does not necessarily apply to other nations. This situation is reflected in Indonesia, which is an archipelagic country that is rich in cultural differences Rahayu, Warto, Sudardi, & Wijaya, 2020. Ethnic identity is a dynamic and multidimensional construct, referring to self-identity, or feeling as a member of a particular ethnic group Phinney, 1992. The Javanese community or Javanese ethnicity is one of the largest ethnic groups in Indonesia, mostly inhabiting the areas of Central Java, East Java, and Special Region of Yogyakarta. These areas are located on the island of Java, in the southern part of Indonesia. This ethnicity dominates the Indonesian population because almost 50% of the Indonesian population is Javanese Farahsani, 2017. Ethnic identity is an important component of self-concept, which contributes to the formation of attitudes towards other groups and acts as a psychological concept, separate and cannot be equated with personal identity as individuals, although they influence each other Amin, Wibowo, Loekmono, Hariyadi, & Isrofin, 2017. One of the original cultures of the Indonesian people, especially in Java, which contains noble values that underlie the basic philosophy of Javanese people in living life, is the teachings of kawruh jiwa from Ki Ageng Suryomentaram. He is a figure in terms of olah rasa spiritual practice which was very popular in the 20th century AD, from the Yogyakarta Hadiningrat Palace. According to Afif 2019, Ki Ageng Suryomentaram's thoughts in kawruh jiwa are referred to as science or can be classified as human philosophy or psychology. Ki Ageng Suryomentaram gave advice on the teachings of the Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 107 wisdom of life known as kawruh jiwa or the science of the soul to achieve inner happiness and peace of life. According to Suryomentaram 1989, to achieve begja, beja calm, harmony and happiness in life, it is enough to examine the feelings that are turbulent in themselves. This method is not difficult, even normal people can do it on condition that they are honest with themselves. Through spiritual cultivation, happiness can be achieved by examining various karep desires that are often inappropriate and disproportionate that must be controlled or discarded. Humans feel sad, happy and so on forever eternally depending on how they manage their own feelings so that they can know a deep understand-ing of themselves. Based on the study of scientific literature, it is also stated that humans in Javanese teachings actually always try to avoid conflict and maintain harmony Rajiani & Kot, 2020. According to Habsy, Hidayah, Lasan, Muslihati, and Fudholi 2019, Ki Ageng Suryomentaram giving teachings with simple, but basic and popular forms or concepts, the teachings of kawruh jiwa, are inductive, methodical and didactic. The kawruh jiwa teaches that there is an emphasis on the tinimbang mikir concept of thinking, rather than thinking about something that has already happened, rather than daydreaming about something that hasn't happened which can complement the rationalistic tendencies of the modern world Yoshimichi, 2012. If in 1965 Glasser put forward the concept of here and now in reality therapy Corey, 2015, In 1921, Suryomentaram introduced the concept of saiki, kene, ngene, gelem now, here, like this, want. Problems arise not only because of the gap between expectations and reality, but rather on one's accept-ance of the gap. Not only think “here” and “now”, but also understand that things are “like this”. After that, a rational human being would accept these situations. When acceptance appears, the gap is no longer a problem Suroso, 2018. According to Suryomentaram 1985 to achieve self-awareness, we must begin now, right here, by monitoring oneself about what one wants, how one acts, what one thinks and feels, and then examines the meaning of one's own desires, actions, thoughts and feelings. Mawas diri introspection is an inner attitude for introspection about the state of the individual himself. The result is an Javanese attitude called waspada watchful, a state that is always ready to face anything that might happen, and a state of eling remember, which is a state of always remembering his existence as a creature created by God. Javanese people must always be aware of where they come from, what obligations they have to do, and where their life is headed sangkan paraning dumadi Jatman, 2008. According to Erik Erikson's developmental ego identity model, it is explained that a person's personal identity becomes an important character that determines attitudes with others Smith, Bellier, & Altick, 2011. As a local wisdom in Javanese cultural treasures, kawruh jiwa with its distinctive character that emphasizes taste offers the value of wisdom in an attitude of life that can promise inner peace and happiness as in Sufism, which is an important element for understanding basic human phi-losophy. Kawruh jiwa as local wisdom, if it can be learned and applied by Indonesian counselors and psy-chologists, will be a positive thing. So that the values of kawruh jiwa do not fade or become distorted, oral culture needs to be balanced with systematic writing about kawruh jiwa, making it easier to learn them. Therefore, the purpose of this research is to study scientifically about basic human philosophy based on the teachings of Ki Ageng Suryomentaram. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 108 2. Method This research uses a qualitative approach which intends to understand the phenomena of what is experienced by the research subjects such as behavior, perceptions, motivations, actions, etc., holisti-cally, and by means of descriptions in the form of words and language, in a special context. Natural and by utilizing various natural methods Habsy, 2020. This type of research is hermeneutics which is the study of understanding, especially understanding the text. The hermeneutic approach functions as a tool to explore or reveal meaning in texts, discourses, and interpret problems such as in the kawruh jiwa text. For this reason, the design of the Gadamerian hermeneutic approach is suitable for this study because it presents descriptions and discussions that are descriptive, interpretative, and explanative. In the use of the hermeneutic circle method, it implies the activity of educating and articulating the meaning of the text, activities that modify and interact with the logical operations of abduction, theoretical deduction, and induction. Data collection steps include limiting the research, collecting information from books and un-structured interviews. These two steps were taken to start the process of collecting data and obtaining accurate information. The documentation study in this research is the collection of written data, namely books covering Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 1, Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 3, and Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 4, Ajaran-Ajaran Ki Ageng Suryomentaram jilid 1, and Ilmu Jiwa Kramadangsa, as well as other literature related to kawruh jiwa. Table 1 describes the data of basic human philosophy based on the teachings of Ki Ageng Suryomentaram Table 1. Data Description of Basic Human Philosophy Based on Ki Ageng Suryomentaram's Teachings Historical Context of Ki Ageng Suryomentaram Data from interviews sourced from Ir. Prasetyo Atmosutidjo, on November 14, 2014, 1st Data from interviews sourced from Ir. Prasetyo Atmosutidjo, on November 14, 2014, 3rd Data from interviews sourced from Ir. Prasetyo Atmosutidjo, on November 14, 2014, 4th Data from interviews sourced from Ir. Prasetyo Atmosutidjo, on November 14, 2014, 5th Basic Human Needs Based on the Teachings of Kawruh Jiwa Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 3, pages 19-27 Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 5, pages 4-13 The Essence of the Human Soul Based on the Teachings of Kawruh Jiwa Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, page 77 Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, page 78 The Existence of the Human Soul Based on the Teachings of Kawruh Jiwa Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, page 87 Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, pages 88-89 Human Personality Structure Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, pages 106-131 Data sourced from the book Kawruh Jiwa Wejanganipun Ki Ageng Suryomentaram volume 2, page 126 Documentation is a form of tangible evidence that can support the reader's belief in a research result Sugiyono, 2017. In this study, the documentation used as data in the study includes photos and a biography of Ki Ageng Suryomentaram, so it is hoped that the research results will be more credible. The data analysis used in describing the textbook study on the values of kawruh jiwa is a circle or Parts and Whole pattern, which is a pattern of interpretation in getting a complete in-depth understanding of the text by looking at the whole without forgetting the important parts in the text itself. Parts and Whole are interconnected where Whole will be obtained after seeing important Parts in a text. Parts and Whole analysis provides a method of interpretive analysis that understanding the text can be done by connecting the two patterns, where the Parts pattern affects the Whole and vice versa. The two patterns influence each other by forming a circle or Hermeneutics Cycle, meaning Whole can be obtained by doing Parts continuously until an understanding of the book is formed Alvesson & Sköldberg, 2017. Interpretation or other analysis used in the process of interpreting and understanding a textbook is through the process of horizons or the fusion of horizons where there are interrelated horizons between the interpreter and the horizon of the author of the book. The two are not separate and there is a process of understanding or understanding in it, the interpreter must enter the horizon of the author of the book to get an understanding Habsy, 2020. Hermeneutics tries to explore meaning by considering the horizons that surround the text Rahardjo, 2007. The horizon in question is the text horizon, the author's horizon, and the reader's ho-rizon. This gives an explanation that in understanding a text, the function of combining horizons cannot be ignored, but must understand the horizons of the author, the text, and the reader. Through the analysis of Gadamerian hermeneutics, this research is carried out in an attempt to reconstruct and reproduce the meaning of kawruh jiwa's texts. Researchers not only tracked how the text was raised and what content Ki Ageng Suryomentaram wanted to include, but also tried to regene-rate the meaning according to the situation and conditions when Kawruh Jiwa's texts were read and understood. As a method of interpretation, hermeneutics pays attention to three things as the main com- Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 110 ponents in interpreting efforts, namely text, context, then making contextualization efforts Rahardjo, 2007. 3. Results The results of this study include the following main concepts 1 the historical context of Ki Ageng Suryomentaran, 2 basic human needs based on the teachings of kawruh jiwa, 3 the essence of the human soul based on the teachings of kawruh jiwa, 4 the existence of the human soul based on the teachings of the kawruh jiwa, and 5 the structure of human personality based on the teachings of kawruh jiwa. Historical Context of Ki Ageng Suryomentaram To provide an understanding of the basic philosophy of kawruh jiwa, it is necessary to explain the historical context of Ki Ageng Suryomentaram who initiated the birth of kawruh jiwa. Exposure to data regarding the life history of Ki Ageng Suryomentaram mostly comes from secondary data interviews because the main source does not explain the historical background of Ki Ageng Suryomentaram. Ki Ageng Suryomentaram was born on May 22, 1892 as the 55th son of 79 children of Sri Sultan Hamengkubuwono VII. He took basic education in the palace until at the age of 18 he was appointed a prince with the title Bendara Pangeran Harjo Soerjomentaram Jatman, 2008. A brief history of the life journey of Ki Ageng Suryomentaram's youth is narrated as follows The first time Ki Ageng Suryomentaram felt a deep unhappiness in his life was when his wife died leaving behind a baby. The sad experience that befell him continues when his very close and dear grandfather follows the death of his wife. Due to a problem in the palace, his mother was divorced by his father. At the Keraton, he felt that he had never met “people”, only met “worship” the servants who always obeyed the requests of himself and his family, his brothers who always obeyed his father and “angry” the father who always gave orders, and showed less concern for him, which made him wonder why he didn't meet others like himself there. Feeling uncomfortable, wanting to resign as a prince but was rejected, wanting to go on a pilgrimage was also rejected again. His desire to resign was suspected by the Dutch as a form of rebellion such as that of Prince Diponegoro DW/S2/W1/T14-11-14. This series of events caused Ki Ageng Suryomentaram to feel more and more uncomfortable in the palace until he finally chose to run away from the palace. The peak of feeling depressed when he was at the Palace was when Ki Ageng Suryomentaram went to the Cilacap area and decided to sell batik and stagen while carrying and wearing black shorts with or sometimes without t-shirts for some time using the pseudonym Natadangsa or Sadangsa until Hamengkubuwono VII ordered K. R. T. Wiryodirdjo and R. L. Mangkudigdoyo to look for him. Ki Ageng Suryomentaram was found in Kroya, Banyumas while he was digging a well. Ki Ageng Suryomentaram was then forced to go home with a feeling that he was still not satisfied because he had not met "people" DW/S2/W2/T14-11-14. Uniquely, with various pseudonyms with their respective stories, Suryomentaram uses the word Dangsa in each of his names. This describes the process of discovering himself, who he is, which will later lead him to an understanding that he is the desire itself, kramadangsa. During the above period, it was explained that Suryomentaram had not yet met "people". Everyone looks the same, those who dominate and those who submit, those who win and those who lose. Suryomentaram wondered why no one wanted to be free from all the constraints of life. Ki Ageng Suryomentaram considers that possessions are the cause of all feelings of disappoint-ment in him. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 111 The entire contents of the house owned by Ki Ageng Suryomentaram were auctioned off, his car was also sold and the proceeds of the sale were given to the driver. The horses are sold, the money is given to those in charge of keeping the horses. His expensive clothes were given to his servants. What is found is still dissatisfaction DW/S2/W3/T14-11-14. Suryomentaram's self-dissatisfaction is the result of not meeting his ultimate goal in life. When you don't want wealth, don't want power, then what's next? Why don't you feel relieved? Suryomentaram's life journey continues to be filled with long thoughts about life satisfaction. There are also unique pheno-mena when his father died, his contact with movement figures and psychological movements. During the funeral ceremony of Hamengkubuwono VII, all the princes wore royal clothes, all the servants also wore royal clothes according to their respective ranks and positions, except for Ki Ageng Suryomentaram or who was better known at that time by the name Bendara Pangeran Harjo Soerjomentaram who when carrying his father's body actually dressed up using a bagelan headband, a cover suit whose back is patched with blue cloth while flanking a chinese umbrella. On his return, he stopped at the Barongan post, sat on the floor eating pecel rice and drinking cao. All his relatives are afraid/ashamed to approach him. Other people who saw him thought he was crazy, there were also those who saw him as a saint or a holy person. After Hamengkubuwono VIII ascended the throne, his application for resignation was granted and even the Dutch were given a pension of f which he later refused because he felt he had done nothing for the Dutch government and choose to live as a farmer in Bringin, Salatiga. After World War 1, he held a Sarasehan Selasa Kliwon Tuesday Kliwon Workshop with Ki Hadjar Dewantara, Ki Sutopo Wonoboyo, Ki Pronowidigdo, Ki Prawirowiworo, B. R. M. Subobo, Ki Suryodirdjo, Ki Sutatmo, and Ki Suryoputro with big ideas to think about the future of the nation. It was Ki Hadjar Dewantara who gave him the nickname "Ki Ageng" because he was considered an elder figure. To instill the spirit of nationalism, national education was established under the name Taman Siswa in 1922 by using Ki Ageng Suryomentaram's house as his dormitory. Ki Hadjar Dewantara focuses on educating children, while Ki Ageng Suryomentaram is in charge of educating parents. DW/S2/W4/T14-11-14. It is very likely, after all of his appearances that are considered unique or strange by others, many people who have great curiosity about the search for the meaning of life that he does then have the same understanding as him. Old people, people who already have so many records of life, even they feel that after everything they have gone through in their respective life journeys, they have not met life satisfaction by justifying all their desires. This underlies the establishment of the sarasehan selasa kliwon Tuesday Kliwon Workshop. After all the journey of his life, Ki Ageng Suryomentaram was awakened by his contemplation which led him to explore the taste for himself. After 10 years of widowhood, in 1925 Ki Ageng Suryomentaram remarried and moved to Bringin. One night he woke his wife and said, “Bu, sudah kutemukan apa yang kucari. Aku tidak bisa mati. Ternyata yang belum pernah ketemu orang adalah orang yang berwujud Suryomentaram. Diperintah kecewa, dimarahi kecewa, disembah kecewa, diminta berkah kecewa, dianggap dukun kecewa, dianggap sakit kecewa, menjabat pangeran kecewa, menjadi pedagang kecewa, menjadi petani kecewa, itulah orang yang bernama Suryomentaram. Tukang kecewa, tukang tidak puas, tukang tidak kerasan, tukang bingung. Aku sudah bertemu orang, sekarang tinggal diawasi dan dijajagi”. “Darling, I have found what I was looking for. I can't die. It turned out that the person who had never met anyone was a person in the form of Suryomentaram. Ordered disappointed, scolded disappointed, worshiped disappointed, asked for blessings disappointed, considered disappointed shaman, considered sick disappointed, disappointed prince, became a trader disappointed, became a farmer disappointed, that's the person named Suryomentaram. Disappointed builders, dissatisfied builders, disgruntled builders, confused builders. I've met people, now it's just a matter of being watched and explored." After “meeting people”, he is active here and there to explore his own taste, not for tirakat or anything like that, but merely exploring his own taste when he is in trouble, uncomfortable situations, etc. Every time he meets himself, he feels happy, free, independent which does not depend on time, place, or circumstances. Ki Ageng Suryomentaram called it kawruh begja happy science which later turned into kawruh jiwa. On January 24th, 1954, still Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 112 wearing black shorts, a t-shirt and a batik cloth draped around his neck, Ki Ageng Suryomentaram came to the State Palace at the invitation of President Soekarno. DW/S2/W5/T14-11-14 This experience is what Suryomentaram has been waiting for since he was a teenager or maybe even as a child. The "person" he had been looking for all this time was no one else, no one but Suryomentaram himself, a disappointed craftsman, a dissatisfied craftsman, an unhappy craftsman, a confused craftsman. The feeling that is in himself that is explored by him. This long process of moni-toring desires and feelings is what then gives birth to the science of happiness. Basic Human Needs Based on the Teachings of Kawruh Jiwa From a piece of text the teachings of kawruh jiwa express the types of basic human needs, as follows Wontening gesang awit wontening karep, dhasar gesang lan karep boten saged dipun pisah, kados madu lan manisipun bebasan loro-loroning atunggal. Mangka lairing karep punika wonten nggen pados semat, drajat, kramat DB/KJ/1/23. Babaran karep punika wonten tigang prangkatan inggih punika 1 semat karep dhateng kabetahan wadhag, wetengipun nedha ac lan sekeca, tujuanipun dhateng kasugihan, kamulyaan kemukten lan sesaminipun, 2 drajat karep dhateng betahing manah, wetengipun nedha dipun sihi, dipun remeni, dipun tresnani, dipun ajeni, tujuanipun dhateng kasinggihan, jaluhuran, kesaenan, kautamaan, kasagedan, kuncara, moncer lan sapiturutipun, 3 kramat karep dhateng etahing pikiran, wategipun nedha kuwasa piyambak DB/KJ/3/19-27. Translation; In life because there is passion, the basis of life and passion cannot be separated, like honey and sweetness, like a dual-single The birth of this desire is in the search for a place, rank, status. DB/KJ/1/23 There are three high-rankings of this desire 1 semat desire for the needs of the person, his stomach for eating and drinking, purpose of for wealth, glory and others, 2 drajat passion for the heart, the belly of the food is quiet, to be loved, to be loved, to be respected, to one's goal sophistication, nobility, excellence, superiority, wisdom, kindness, moncer and cattle to comply, 3 kramat passion, love for the neighbor thoughts alone DB/KJ/3/19-27. Based on the description of the data exposure, it can be interpreted that the karep or the will or desire usually pursues the spirit wealth, related to physical needs, drajat rank, position, related to the needs of the heart and kramat want to be praised, want to be considered great, potent, powerful, related to the needs of the mind. Karep or desire that if fulfilled will be happy but definitely continue to expand without being satisfied at one point. If the desire is not fulfilled, it will be difficult, but it will certainly continue to shrink without stopping at the point where the desire is fulfilled and then happy. Karep or the will that expands and contracts, feelings of pleasure and difficulty keep repeating one after another. The journey of human life as a basic human need is based on the existence of karep or will, the basis of life and karep or will cannot be separated like honey and sweetness, like a dual-single. Karep or human will appears in his guidance on embedding, drajat and kramat. But these three things are not the things that determine a person's happiness, the most important thing is weruh under-standing. From a piece of text the teachings of kawruh jiwa express the types of basic human needs, as follows Yen tukinipun saking weruh menika kawruh nyata, tegesipun tiyang menika saged kraos piyambak, saged ngertos piyambak, saged weruh piyambak. Yen tukipun saking ngira weruh, menika kawruh keyakinan, tegesipun tiyang menika boten saged kraos piyambak, boten saged weruh piyambak. Dene kawruh keyakinan menika prince-princenipun dados kawruh jare-jarene, kawruh patut-patute, kawruh duga-duga DB/KJ/V/4-13. Translation; If the result of seeing is real knowledge, it means that a person can feel himself, can understand himself, can see himself. If it comes from thinking and seeing, it is the knowledge of belief, which means that a person cannot feel himself, cannot see himself. The knowledge Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 113 of beliefs is the principle of knowledge of their words, knowledge of their merits, knowledge of conjecture DB/KJ/V/4-13. If it comes from weruh understanding it is kawruh nyata real knowledge, meaning that the person can feel for himself, understand for himself, weruh understand for himself. If it comes from ngira weruh illusion of understanding, then it is kawruh keyakinan knowledge of belief, meaning that the person cannot feel for himself, cannot understand for himself, cannot weruh understand for himself. Kawruh the knowledge of confidence will be the knowledge of what people say, the knowledge of what should be and the knowledge of conjecture. The Essence of the Human Soul Based on the Teachings of Kawruh Jiwa The essence of the human soul is based on the teachings of the kawruh jiwa, identifying humans from the two natures of things. From a piece of text the teachings of kawruh jiwa express the essence of the human soul, as follows Pirantinipun manungsa punika wonten kalih raga lan djiwa. Raga kanthi pantjaindra. Lan djiwa punika pirantinipun ugi wonten kalih raos gesang lan pangertosan DB/KJ/3/1. Translation; man has two devices namely body and soul. Body with five senses. While the soul also has two devices in the form of sense of life and understanding DB/KJ/3/1. Watakipun manungsa punika saged obah, pindah panggenan piyambak, lair, tuwuh, ageng, dewasam gadhah anak-anak, pejah lan gadhah raos gesang lan karep nglestantunaken kangge saening gesang kanthi penggalih lan cipta DB/KJ/II/77. Translation; Human nature is to be able to move, to be born, to grow up, to have offspring, to die, to have a sense of awareness of life and the desire to preserve life with feelings and thoughts DB/KJ/II/77. Piranti raos gesang punika raos bungah, raos susah, raos aku lan raos karep, ngelestantunaken gesang lan pangertosan kanthi panggilih lan cipta DB/KJ/II/78. Translation; The feeling or awareness of life includes the feeling of being aware of life, the feeling of happiness, the feeling of sadness, the feeling of me and the desire to preserve life and understanding by thinking and creating DB/KJ/II/78. The Existence of the Human Soul Based on the Teachings of Kawruh Jiwa The existence of the human soul based on the teachings of the kawruh jiwa is a form of individual ability which is described as follows Gadha Pangertos lan Cipta As Beings Who Think and Create Sepinten anggenipun nggulawentah daya ciptaanipun kangge pikantuk lan nuwuhaken ing bab pemanggih kawruh lan pangertosan menapa kemawon, ingkang anjalari kemajenganipun gesang bangsa manungsa DB/KJ/II/87. Translation; To what extent is he able to develop his thinking ability to acquire and develop any kind of science, to spur the progress of the nation's life DB/KJ/II/87. It can be interpreted that a human being must be able to develop the ability to think, have knowledge and perseverance in learning to create something through actions that are beneficial to mankind. Gadhah Raos Sami Guyub lan Panggalih Luhur As a Being Who Has Social Feelings and Noble Aspirations Tiyang utawi bangsa punika saged moncar lan misuwur manawi tansah saged ngupakara kanthi leres lan trap raos-raos saking panca indra, penggalihan luhur, panggayuh mulya, raos eling lan sedaya pirantos batin kados bakat-bakat kanthi ngrembaka sae DB/KJ/II/88-89. Translation; A person or a nation can progress and become famous the extent to which he cultivates all potential strengths in the form of five senses, idealism, ideals, awareness, and talents to develop correctly and maximally DB/KJ/II/88-89. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 114 It can be seen that to realize, maintain and enhance the quality of psychological existence in accord-ance with their humanity, civilized and highly social humans are able to develop life systems. Human Personality Structure The soul cannot be observed/invisible, thus raising the question of where the soul is. Man then says that the soul is in him, because even though it is not visible to the eye, it can be felt. What people feel is what fits its name. If his name is Krama, I think I am Krama, or if his name is Suta, I feel I am Suta. This feeling attached to him is called kramadangsa. Kramadangsa is the one who greets when someone's name is called. Kramadangsa melts into one with all the senses in him Suryomentaram, 1985. The development of this kramadangsa is divided into four dimensions of the human soul in layers or layers, which Suryomentaram calls ukuran dimension, each dimension has its own character and function. The dimensions are described as follows Juru Cathet Jiwa ukuran I First dimension, dimension of function and awareness of personal aspects that are physically sensual. In this dimension, humans record through the five senses all kinds of feelings they experience in real terms, humans record all their life experiences from infancy to death. Cathetan-cathetan notes will live if the note taker pays attention and will die if they are not noticed. Instinctively humans are note-takers, the longer cathethan-cathethan notes humans are increasing and diverse based on the results of seeing, hearing, touching, tasting, and smelling. Humans note everything that comes from the five senses, comes from desire karep and also comes from himself DB/KJ/II/106-131. It can be interpreted Jiwa ukuran I at the physical level, then the dominant karep desire has just reached the fulfillment of desires cathetan-cathetan that are physical and biological. At the dimension of Jiwa ukuran I in terms of behavior it is still instinctive and natural in nature, if the demands of the desire karep are satisfied, it causes interest and increases again mulur the desire, if it is not satisfied it will cause a feeling of tension, sadness and acute regret susah, getun lan gela. Cathetan-Cathetan Jiwa ukuran II Second dimension, a number of records resulting from human perception, level of emotional function. In this dimension, human actions are based on various records rooted in life experiences since childhood, both pleasant and sad, and are subconscious. At the dimension of the jiwa ukuran II, the mental and mental quality of humans is higher than before, namely meeting emotional needs such as affection and social, but is still limited by narrow primodial barriers, such as 1 raja darbe wealth, 2 kehormatan degrees and social prestige, 3 panguawasa rank, position and authority, 4 kulawarga family, relatives and descendants, 5 golongan organization, party, institution, agency and so on, 6 bangsa origin of the nation, race, ethnicity, skin color, country and language, 7 jinis sex, 8 kapinteran intelligence, expertise, skills and education, 9 kebatinan belief, religion, sects and ideologies, 10 kawruh science, 11 raos gesang other sentiments that commonly occur in humans such as culture and society DB/KJ/II/106-131. It can be interpreted in depth that the behavior of individuals in the jiwa ukuran II tends to be slamuran inauthentic and camouflage for the sake of prestige and desires in the form of semat, drajat lan kramat rank, degree and wealth which are based on cathetan-cathetan desire. Kramadangsa Jiwa ukuran III Third dimension, the thinker or personal awareness of realistic cognitive function. Kramadangsa is me who thinks rationality. Kramadangsa was formed since I was united unified with kramadangsa which in children appears at the age of two or three years. Before I merged with kramadangsa, the children called him not with me, but with his name. Before kramadangsa was formed, children already had records but the way to respond was still wrong DB/KA/RTIJ&PJ31. At this dimension, humans act based on their rational and realistic conscious considerations, not just because of emotional impulses and personal sentiments. In Jiwa ukuran III, the mental level is good but still often experiences obstacles in self-socialization because what is put forward in association is only objective rationality DB/KJ/II/106-131. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 115 At the kramadangsa dimension, it can be interpreted that the individual enters the stage of nyawang karep seeing oneself. At this dimension, humans act based on their rational and realistic conscious considerations, not just because of emotional impulses and personal sentiments. In kramadangsa or Jiwa ukuran III, the level of human mental quality is already good but still often experiences obstacles in self-socialization. This is caused by objective rationality that is put forward in the association and is less able to nurture the feelings of others. The good deeds that humans do are not yet ideal, not yet completely separated from their primordial ties that are discriminatory. Manungsa Tanpa Tenger Jiwa ukuran IV Fourth dimension, human dimension without selflessness or discriminating characteristics, that is, a human being who has been freed from frills that cause a person to feel different from others DB/KJ/II/106-131. The dimension of jiwa ukuran IV is intuitive and altruistic as described in the following text Manungsa tanpa tenger punika yen lelawan kaliyan tiyang sanes dados dhame, jalaran kraos sami, ingkang beda naming buntut-buntutipun. Raos dhame punika ngicali tapak awon ingkang nebet ing manah, lan punika pinangka wategipun manungsa tanpa tenger ingkang dados gambaranipun jiwa sehat. Dados hasilipun nyinau kawruh jiwa, marugaken jiwa dados sehat DB/KJ/II/126. Translation humans without characteristics selfishness when they meet other people feel peaceful because they feel the same, the only difference is the side predicates. The feeling of peace produces negative impressions memories in the heart, and it is a selfless human character that is the image of a healthy soul DB/KJ/II/126. In the dimension of the jiwa ukuran IV, it can be interpreted that humans can already feel the feelings of others, so that what appears is selfless altruistic behavior, without emotional considerations and sentiments group egoism, heredity, and so on. Individuals have been able to balance their feelings and ratios in self-socialization. In this position, humans are at the peak of 100% happiness. In Suryomentaram's description, a person with a jiwa ukuran IV assesses that the individual has an ideal personality which he identifies with madeg pribadi and windu kencana, namely a person who is protected from internal and external conflicts mboten keganggu dening raos-raosipun piyambak. 4. Discussion Discussion of research findings on basic human philosophy reveals the idea of human nature in a psychological theory. In the sub-discussion of basic human philosophy, we divides the sub-discussions based on the following main concepts 1 Ki Ageng Suryomentaran's historical context, 2 basic human needs based on kawruh jiwa teachings, 3 human soul essence based on kawruh jiwa teachings, 4 the existence of the human soul based on the kawruh jiwa teachings 5 the human personality structure based on the kawruh jiwa teachings. The Historical Context of Ki Ageng Suryomentaram Ki Ageng Suryomentaram's deep reflection through questions about what is the essence of every-thing in the world presents an understanding of himself about the meaning of life. The contents of this world are only living things and non-living things, which can move and which are moved. Living things move even if they are not moved by other things, thus life is a personal movement moving by itself Suryomentaram, 1993. Ki Ageng Suryomentaram's past experiences and life journey led him to reflect on the values in his life. Meeting people was his initial desire, something he tried to find and understand. After decades, the abstracts of his thoughts were arranged into an eye-opening concept. Man only seeks eternal happiness and fears eternal misery. Real eternity does not exist except for the rolling of pleasures and pains itself langgeng bungah-susah. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 116 Motion and stillness are behavioral traits lelampahan. The human body is capable of moving on its own, if it cannot move on its own, it means death. If they realize that life is behavior, then humans will be free from the assumption that life is an object. The assumption that life is an object causes prob-lems which then raises the question, "When people have died, where will their life go?" which means asking where things are. Only objects need space, not so with motion. For example lying down, does not need a place because it is just a movement, it can be done anywhere. But humans need a place to lay their bodies. Humans feel alive and aware of their sense of life so they are driven to keep moving. Humans eat because they are hungry, rest because they are tired, sleep because they are driven by drowsiness. The taste of life refuses to die. Human movement to survive is shown by efforts to meet the needs of clothing, food and shelter. If one uses his mind to think, he will gain understanding. These various meanings are called science. So human actions to meet the needs of his life need to be based on knowledge, because without knowledge he cannot fulfill his needs. Science makes humans have a role in society/community that shelters them and complements each other with the goal of shared happiness. So, the value of work in every part of society is actually the same, because if one of them stops moving, the rotation of the wheels of society will be disrupted. In this way, humans realize that society is itself. If he disturbs society, it means that he is actually disturbing himself. Humans have a variety of tastes, but if they generalize, they will find only two kinds, namely good and bad taste Suryomentaram, 1993. In order to feel good in dealing with other people, humans need to know the feelings of others. If they don't understand the feelings of others, people will act arbitrarily in life, causing strife, war, and misfortune. Such things contradict and sin against the sense of life. In fact, if examined, the desire of every human being is the same, to get a good taste in life. Humans are feelings, namely complete self-awareness or as said by Ki Ageng Suryomentaram, "Rasa iku Aku" Feelings is I Jatman, 2004. Humans move with their taste in search of happiness. Man's understanding that happiness lies in the success of fulfilling his every desire leads him to the misery of life. Basic Human Needs Based on the Teachings of Kawruh Jiwa The basic human need based on the teachings of kawruh jiwa is a need for the desire to live karep gesang. The basic human need regarding the desire to live karep gesang of life makes humans move so that their body and species can survive. The fulfillment of basic human needs raises the human interest to act or behave. Based on the data exposure strands, it can be interpreted in depth that basic human needs based on the teachings of kawruh jiwa include 1 semat, namely material wealth, 2 drajat, namely rank, social position and prestige, 3 kramat, namely extraordinary circumstances, luck, honor, excellence and political power, 4 weruh, namely understanding and interpreting oneself about the meaning of happi-ness. Visually, basic human needs based on the teachings of the kawruh jiwa are visualized in Figure 1. Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 117 Figure 1. Basic Human Needs Based on the Teachings of Kawruh Jiwa The Essence of the Human Soul Based on the Teachings of Kawruh Jiwa Based on the description of the data exposure, if analyzed carefully through structuralism theory about the elements of the human soul, it is identified that the essence of the human soul based on the teachings of kawruh jiwa includes a body consisting of the five human senses and a soul consisting of raos gesang feeling alive and pangertosan understanding, insight. Raos gesang feeling alive is the motor for human life and activities that underlies his view of the essence of the meaning of life. From raos gesang feeling alive, giving rise to various flavors which include raos bungah, raos susah, raos aku lan raos karep, ngelestantunaken gesang lan pangertosan kanthi panggilih lan cipta the consciousness or awareness of life subsists of numerous types of senses, such as the sense of happiness, sadness, and ego, along with the desire to preserve the living and its definition through their thought and work. Pangertosan understanding, insight raises thoughts or awareness to improve the quality of life, it is better to live a happy life as the basis for humans to live life activities. Visually, the essence of the human soul is based on the teachings of kawruh jiwa visualized in Figure 2. Figure 2. The Essence of the Human Soul Based on the Teachings of Kawruh Jiwa The Existence of the Human Soul Based on the Teachings of Kawruh Jiwa The ontology of the existence of the human soul based on the teachings of kawruh jiwa is raos gesang feeling alive and pangertosan understanding, insight as a description of being functional in life to develop the ability to think healthy menggalih kanthi pangertosanipun and establish self-socialization ambyur gesang kalian jinising manungsa. Epistemologically, the teachings of kawruh jiwa highly value the ability of human thinking as a way to gain knowledge, this is clearly read from the life of Suryomentaram who loves science and loves the science of human souls. Self-socialization ambyur gesang kalian jinising manungsa implies a sociability attitude that has mental health values. According to Diener and Iran-Nejad 1986, sociability and impulsivity affect human psychological well-being. Meanwhile, from the normative perspective of Islam, the values of establishing self-socialization ambyur gesang kalian jinising manungsa are in line with the concept of sillaturarrahim Quran 962, which contains great benefits and promises breadth of sustenance, longev-ity, and value for worship. If viewed from the aspect of Sufism, the value of establishing self-socialization ambyur gesang kalian jinising manungsa is in line with the fusion of dividing barriers between human Human Body Raos Gesang Feeling AlivePangertosan Understanding, InsightThought or Awareness Improves Quality of LifeHappiness in Life Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 118 beings and the development of equality, dialogue, solidarity, cohesion, plurality, and inclusiveness. Visually, the existence of the human soul is based on the teachings of the kawruh jiwa, which is visualized in Figure 3. Figure 3. The Existence of the Human Soul Based on the Teachings of Kawruh Jiwa Human Personality Structure The structure of the human personality consists of jiwa ukuran I which is physically sensual, jiwa ukuran II is perceptual emotion, jiwa ukuran III is rational and objective, and jiwa ukuran IV is altruistic, all reflecting the level of individual struggle in order to improve the quality of his soul through taste. Visually, the structure of human personality is based on the teachings of the kawruh jiwa, which is visualized in Figure 4. Figure 4. Human Personality Development Between kramadangsa jiwa ukuran III and manungsa tanpa tenger jiwa ukuran IV there is a three-way junction, namely the aspects that determine the direction in which human desires passions Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 119 will move. This three junction road directs humans towards the third dimension which is the life of the kramadangsa and the other towards the fourth dimension which is manungsa tanpa tenger jiwa ukuran IV. In the three-way junction, there is a process of self-reflection, which is a human process to understand one's condition as honestly as possible. This concept of self-reflection instructs humans to reach the measure of manungsa tanpa tenger jiwa ukuran IV, if it is not done or fails, then it returns to jiwa ukuran III. Visually, the self-identity of kramadangsa towards human identity without features is presented in Figure 5. Figure 6. Kramadangsa's Self-Identity Towards Characterless Human Identity 5. Conclusion Kawruh jiwa fulfills many criteria to stand as a separate counseling approach. When humans know that everyone's taste is the same, then they come out of the hell of envy, pride, disappointment, and worry and go to the heaven of peace. Basically, all actions can be done with sabutuhe, saperlune, sacukupe, sakepenake, samesthine, sabenere sufficiently, necessarily, undoubtedly, adequately, and straighly as possible, until it is deemed comfortable and not pampering. Humans must believe that life is “langgeng bungah-susah” lasting and difficult, it means that there is no eternal happiness and no eternal sadness, only whether we are able to nyawang karep see desire. Ontologically, the values of kawruh jiwa have received the attention of many researchers. Epistemologically, kawruh jiwa is studied scientifically and its relationship is connected with modern psychology. The hope for future researchers is to carry out further systematic studies on the details of counseling practice as an embodiment of the axiology of the value of kawruh jiwa. We hope that in the future there will be further studies to build theories and models of ready-to-use kawruh jiwa counseling.. 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Jurnal Kajian Bimbingan dan Konseling, 73, 2022, 105-122 122 Kajian Hakikat Manusia Berbasis Ajaran Ki Ageng Suryomentaram serta Implementasinya dalam Layanan Bimbingan dan Konseling Kata kunci Filsafat dasar manusia; Ki Ageng Suryomentaram; Kearifan lokal Abstrak Bangsa Indonesia sebagai bangsa besar yang terdiri dari berbagai macam agama, suku dan budaya, tentunya layak jika memiliki cita-cita memiliki paradigma filsafat dasar manusia berbasis budaya khas Indonesia dengan berlandasakan dialog antara ilmu-ilmu jiwa yang hidup dalam kognisi manusia Indonesia. Penelitian ini bertujuan menyajikan konsep filsafat dasar manusia dalam ajaran Ki Ageng Suryomentaram. Metode penelitian menggunakan hermeneutika Gadamerian dalam pendekatan kualitatif. Data yang telah terkumpul dianalisis menggunakan analisis Parts and Whole dan selanjutnya dicek keabsahan datanya melalui tahapan kredibilitas, transferabilitas, dependabilitas dan konfirmabilitas. Hasil penelitian menjabarkan filsafat manusia berdasarkan kebutuhan dasar, esensi, eksistensi, dan struktur kepribadian manusia. Kesimpualan penelitian mereferensikan filsafat dasar manusia berbasis kearifan lokal untuk ilmu bimbingan dan konseling. ResearchGate has not been able to resolve any citations for this publication. Bakhrudin All HabsyThe method of Eclectic hermeneutics is one type of qualitative research aimed at understanding and interpreting literalism in depth and making appropriate articulation as the capture and interpretation of meanings based on the elements, as well as understanding the elements based on the overall meaning. The eclectic hermeneutics method is a methodological procedure for the practice of the interpretation of literalism of the fourth level which reaches reflexive or quadri hermeneutics interpretation and interpretation. By applying the eclectic hermeneutic method, the understanding and interpretation of networks of meaning or structure of literalism symbols can be broad, flexible, wise, inclusive, contextual, actual, open-ended system, humanistic, transformative, liberative and emancipatory based on awareness, depth of understanding intersubjective and clarity of interpretation of the interpreter of the focus and purpose of research. This study aims to foster and restore the sophistication of hermeneutics at its base as a scientific method in understanding and interpreting the literary traditions in various study examines the interaction of culture and personality on how Javanese Indonesians mould their commitment by displaying loyalty or neglect behaviours. The hypotheses are tested with Structural Equation Modelling in a sample of 250 government employees. Likeability is revealed as the unique trait of respondents - that they attempt to avoid conflict and maintain harmony. Improper cultural manage-ment practices result in employees continuing “business as usual”, but their productivity is extremely Muid NawawiMulawarman HannaseAbdullah SafeiKawruh jiwa Ki Ageng Suryomentaram focuses on human feeling in spiritual matters to live a happy life and not just physical aspects. The spiritual aspect must grow on the sense of self itself, while the physical aspects will arise after the growth of the spiritual aspects that are carried out. The spiritual aspect must be in line and side by side with the physical aspect to produce a complete sense of human self. Ki Ageng Suryomentaram asserted that he invited us as Indonesian people to feel the feelings of life, examine every taste, and achieve the true meaning of happiness. Happiness is not out there, but inside yourself. Happiness is free, does not depend on time, place and circumstances. This study tries to invite all of us to be able to feel the happiness that is in us so that it reaches a complete human being with essential happiness given by the Creator, Allah development of the Semar counselling model is a new breakthrough as a pi-oneer of the counselling model of Indonesian cultural thinking, which was devel-oped to improve the self-esteem of vocational students who experience psycho-logical distress. The research procedure was adapted from the development re-search procedure of previous study, which consists of three stages preparation stage, product preparation stage and test phase or product validation. An expert and a counsellor assessed the development of the Semar counselling model to improve the self-esteem of vocational students who experience psychological dis-tress. They found that the acceptance criteria were met based on the Standards for Evaluation of Educational Programs, Projects and Materials. The result of a field trial using pretest and posttest control group design, Wilcoxon Signed Rank Test and two independent Mann–Whitney U Sample Tests showed that the Semar counselling model is more effective in improving the self-esteem of vocational students who experience psychological study is aiming at finding out the impact of Tayub exploitation on the tradition and life of Javanese society. Research approach implemented in this study was qualitative. In addition, the research technique employed was interview, observation, documentation, and literary study. Results show that the new form of Tayub diminishes the structure of feminism, neglects simplicity, gentleness and spontaneity that are supposed to be part of Tayub dance. The movement of dance, music, and costume are also changed into a total different form, compared with the genuine version of Tayub dance. These major changes do not only bring negative impacts on the dance structure, but also change the society’s mindset and behavior. People living in the countryside part of Java have lost their control towards customs’ regulation and a philosophy that used to be held tightly by them.

Soin postmodernism view, the concept of Ki Ageng Suryomentaram, be it about harmony or manungsa tanpa tenger (human without signs), mawas diri (self-cautiousness), and mulur mungkret (state of being developed and shrunk) can be regarded as knowledge that qualifies to be publicized. It fits to some degree into a postmodern society for creating Tulisan Marcel Bonneff ini versi aslinya berbahasa Prancis “Ki Ageng Suryomentaram, Prince et Philosophe Javanais,” dimuat pertama kali di Archipel 16 1978, hal. 175–203. Diterjemahkan ke dalam bahasa Inggris oleh Susan Crossley, “Ki Ageng Suryomentaraman, Javanese Prince and Philoshoper,” dimuat di Indonesia 57 April 1994. Afthonul Afif, Peneliti Kawruh Jiwa Versi bahasa Indonesia tulisan ini diterjemahkan oleh Afthonul Afif dari versi Inggrisnya atas izin Marcel Bonneff. Tulisan ini juga menjadi apendiks dalam buku Matahari dari Mataram, karya Afthonul Afif dan kawan-kawan. Afthonul Afif adalah seorang peneliti Kawruh Jiwa Ki Ageng Suryomentaram. Dua bukunya tentang Ki Ageng Suryomentaram yaitu Matahari dari Mataram; Menyelami Spiritualitas Jawa Rasional Ki Ageng Suryomentaram 2012 dan Ilmu Bahagia menurut Ki Ageng Suryomentaram 2012. Ia juga aktif menulis tema psikologi kebahagiaan di berbagai media massa. Pemikiran Filosofis KAS ama seperti hidupnya, tulisan-tulisan KAS juga dicirikan oleh gagasan tentang pencarian “kebahagiaan”, atau sebuah kondisi psikologis yang mirip dengan “kebebasan spiritual”. Pertama kali dikenal sebagai Kawruh Beja, pemikiran filosofis ini di kemudian hari lebih sering disebut dengan Kawruh Jiwa atau Ilmu Jiwa Science of the Soul atau Ilmu tentang Pengetahuan Diri Science of Self-knowledge. Perubahan istilah tersebut agaknya ditujukan untuk lebih memberi penekanan makna pada pencapaian pengetahuan seperti itu, yang tidak disangsikan lagi berhubungan erat dengan refleksi-refleksi mendalam Dasar dari “Ilmu Kebahagiaan” ini adalah pengakuan terhadap eksistensi manusia sebagai sebuah simpangan interchange antara senang bungah dan susah susah. Dimilikinya perasaan bahagia raos beja dan tidak bahagia raos cilaka seperti itulah yang kemudian membedakan antara manusia dengan binatang. Meski manusia juga adalah makhluk dengan kebutuhan dasar sebagaimana binatang—misalnya kebutuhan bertahan hidup pangupa jiwa dan melanjutkan keturunan lestantuning jenis—namun kemudian manusia berbeda dengan mereka karena manusia menyadari kebutuhan-kebutuhan tersebut raos gesang/awareness of life. Konsep kebahagiaan atau ketidakbahagiaan yang umumnya dipahami oleh manusia pada dasarnya bersumber dari kondisi terpenuhi atau tidak terpenuhinya kebutuhan-kebutuhan dasar tersebut. Lebih lanjut, sekali kebutuhan dasar itu terpenuhi manusia kemudian menyadari kebutuhan-kebutuhan sekunder yang muncul dalam imajinasinya. KAS memberi contoh demikian ketika manusia haus, dalam imajinasinya kemudian muncul gagasan tentang teh, kopi, atau bir, sementara ada jenis cairan lain yang sebenarnya lebih bisa menghilangkan dahaganya, yaitu air putih kebutuhan mendasar yang dirasakan semua orang. Manusia kemudian menjadi korban dari kebutuhan-kebutuhan yang diandaikannya sendiri, yang bersumber dari hasratnya karep. Hasrat ini memiliki pengaruh yang kuat dalam kehidupan manusia dan sering disalahpahami sebagai eksistensi manusia itu sendiri manusia adalah hasrat karep punika tiyang. Ketika masih berada di dalam kandungan ibu, sudah ada hasrat, yaitu hasrat lahir. Hasrat itu abadi karep punika langgeng, suatu waktu bisa menimbulkan kebahagiaan, sementara di lain waktu dapat menyebabkan kesengsaraan, dan dua perasaan ini akan selalu hadir dalam diri manusia sebagaimana hasratnya—keduanya adalah keabadian manusia manusia itu abadi sebab hasratnya tidak mengenal awal atau akhir.2 Beberapa jenis hukum nampaknya mengendalikan kehidupan hasrat-hasrat ini meski sebuah kebutuhan mungkin telah terpuaskan, namun mungkin ia akan melahirkan tuntutan baru yang mendesak untuk diwujudkan mulur atau mengembang; sementara sebuah kebutuhan yang tak terpuaskan, meski ia masih ada, namun kurang penting/mendesak untuk diwujudkan mungkret atau menyusut. Hasrat ini begitu berpengaruh terutama di tiga ranah yang telah terdefinisikan secara jelas kemakmuran semat, kecenderungan umum terhadap kenikmatan material, pengakuan publik drajat, posisi orang dalam hierarki sosial, dan kekuatan magis kramat. Pengalaman tidak membahagiakan yang berlangsung lebih dari tiga hari berturut-turut biasanya akan mendorong orang untuk mencari/melakukan hal-hal yang kurang bermanfaat. Ajaran penting KAS lainnya adalah sebagai berikut “Tidak ada sesuatu pun di atas bumi dan di kolong langit ini yang pantas untuk dikehendaki dan dicari, atau sebaliknya, ditolak secara berlebihan.”3 Semua tulisan KAS dicirikan oleh contoh-contoh yang didasari oleh prinsip ini. Sebuah contoh mungkin cukup untuk menjelaskan seseorang yang akan menikahkan anaknya terobsesi untuk memberikan layanan terbaik kepada tamu-tamunya dengan menyuguhkan hiburan wayang kulit kepada mereka, namun dia ternyata tidak cukup punya uang sehingga diliputi kecemasan. Dia bingung harus dengan jalan seperti apa mencari pinjaman dalam jumlah sebesar itu. Jika dia tidak berhasil mendapatkan pinjaman, dia akan menemukan dirinya berada dalam situasi yang memalukan dan akan menanggung rasa malu wirang. Namun hal ini tidak akan berlangsung lama, sebab setelah acaranya selesai, betapa dia merasa lega karena ternyata dia tidak perlu menanggung Hasrat terhadap semat–drajat–kramat terjadi apabila masing-masing di antara kita hanya dikendalikan oleh kesenangan kita sendiri, memanjakan egoisme, dan bertindak sewenang-wenang. Hal itu kemudian tidak hanya akan menjadi sumber kecemasan sumelang dan penyesalan getun, tetapi juga akan menimbulkan persaingan sosial dan ketidaksetaraan. Barang siapa yang belum memiliki sesuatu maka mereka akan cemburu meri, sementara bagi yang telah memilikinya maka mereka akan takut kehilangan apa yang dimilikinya itu. Mereka cenderung akan mencari sesuatu yang dapat menimbulkan kenyamanan diri dan menyingkirkan sesuatu yang kurang menguntungkan/ Dasar dari “Ilmu Kebahagiaan” ini adalah pengakuan terhadap eksistensi manusia sebagai sebuah simpangan interchange antara senang bungah dan susah susah. Dimilikinya perasaan bahagia raos beja dan tidak bahagia raos cilaka seperti itulah yang kemudian membedakan antara manusia dengan binatang. KAS menyebut “kramadangsa” untuk menjelaskan bagian dari diri kita yang mendorong kita untuk mencari kenyamanan diri sendiri tanpa mempertimbangkan atau peduli kepada orang sehingga membuat kita bertindak sewenang-wenang mila kramadangsa punika mesthi padhos sakeca pribadi lan mboten parduli tangga inggih punika ingkang murugaken sewenang-wenang.6 Kramadangsa juga yang membuat kita memercayai kenyataan yang hanya kita kehendaki dan menghalangi kita untuk melihat dunia sebagaimana adanya ketimbang hanya kesan-kesan yang kita miliki tentangnya. Ia bersemayam dalam kesadaran seseorang dan menghalangi munculnya diri sejati true self, diri yang bebas dari gejala-gejala. Pendek kata, “diri yang terjebak dalam gejala-gejala” contingent-self ini kemudian akan diseimbangkan oleh “diri yang sejati” atau “Aku” essential-self. Hasilnya adalah manusia semakin menyadari eksistensinya serta dorongan-dorongan untuk melakukan refleksi dan menambah pengetahuannya. Dia juga mampu membuka tirai penghalang aling-aling yang menutupi dunia batinnya inner being. Hasilnya, dia akan semakin tahu tentang “kesadaran diri” yang sejati raos aku. Kita telah melihat bagaimana suatu hari KAS berhasil menemukan diri sejatinya, sebuah penyingkapan diri yang kemudian membuatnya berujar “Suryomentaram dudu aku” Suryomentaram bukan saya. Untuk menjelaskan proses “menemukan diri yang baru” itu, dia mengingat sebuah kejadian yang telah mengubah hidupnya suatu hari dalam perjalanan menuju Parangtritis dia terhadang oleh banjir di Kali Opak. Tak ada tukang perahu yang bisa menyeberangkannya. KAS memutuskan untuk berenang menuju bibir sungai di seberang, namun aliran sungai yang deras justru menyeretnya. Dalam kondisi nyaris tenggelam itu, tiba-tiba menjadi jelas dalam pikirannya bahwa kenekatannya menyeberangi sungai itu dipengaruhi oleh hasrat untuk mengakhiri hidup karena dia baru saja kehilangan istri pertamanya. Sosok Suryomentaram yang bersemangat itu, yang berangsur-angsur hilang di dalam air, sama sekali berbeda dengan sosok yang telah muncul ke permukaan kemudian—sosok itu telah berubah menjadi “diri yang tenteram”.7 Dia pun berkata, “Ini bukan saya” dudu aku. Orang harus belajar dari pengalaman piageming gesang agar bisa membedakan momen-momen yang menyenangkan dengan momen-momen yang menyusahkan untuk mempertajam rasa-nya. Ini adalah persoalan waktu dan latihan. Pendekatan KAS ini tiada lain adalah introspeksi pengawikan pribadi atau mawas diri.8 Pendekatan ini sepenuhnya bersifat individual, meski hal ini juga tidak menutup kemungkinan bantuan dari orang lain untuk memastikan bantuan orang lain seseorang harus berdialog dengan dirinya sendiri terlebih dulu, menanyakan tentang penilaian-penilaian orang lain tentang dirinya, lalu melihat posisi mereka kembali, melihat “dari dampak-dampaknya, lalu penyebab-penyebabnya” from effects to the causes. Perasaan bahagia bukanlah antitesis dari perasaan tidak bahagia, melainkan muncul dari rasa tenteram dan bebas yang dihasilkan dari kemampuan seseorang dalam menghadapi eksistensinya sendiri. Orang mestinya lebih fokus untuk menemukan “kesadaran diri”, bukan “kebahagiaan”, sebab yang kedua hanyalah akibat dari yang pertama. Ketika kebahagiaan itu hadir dari eksistensi manusia yang terdalam Aku, maka ia sama dengan kesadaran diri itu sendiri. Ketika orang diliputi oleh kebijaksanaan ini, maka satu-satunya kemungkinan yang dimilikinya dalam bertindak adalah sifat tangguh tatag, nasibnya tidak akan lagi ditentukan oleh kejadian-kejadian di sekitarnya tak lagi mempersoalkan di mana, kapan, dan bagaimana kejadian-kejadian itu terjadi. Untuk memutus jeratan siklus takut akan masa depan dan menyesali masa lalu,9 dan untuk mendapatkan hasil akhir dari perpotongan antara perasaan bahagia dan tidak bahagia, orang harus bertindak berdasarkan prinsip enam “sa” sabutuhĂȘ, saperlunĂȘ, sacukupĂȘ, sabenerĂȘ, samesthinĂȘ, sakepenakĂȘ sebutuhnya, seperlunya, secukupnya, sebenarnya, semestinya, dan sepantasnya. Jika Suryomentaram menginginkan kopi ketimbang teh untuk mengatasi dahaganya, maka “ego” aku hanya akan memerintahkan untuk mengambil segelas air putih. Stabilitas personal merupakan syarat utama bagi keteraturan sosial. Pada kenyataannya, hasrat manusialah yang membujuk atau memaksa kehendaknya untuk memandang orang lain atau dirinya sendiri sebagai korban ketidaksetaraan. Salah satu contoh yang sering digunakan oleh KAS diambil dari konteks kehidupan keluarga sangat sering orang-orang yang sedang bahagia akan menunjukkan rasa cintanya kepada anak-anak mereka; bisa disebut bahwa cinta mereka itu sebagian datang dari tanggung jawab terhadap keturunan-keturunan mereka dan sebagiannya lagi muncul dari perhitungan untuk mendapatkan bantuan dari si anak kelak ketika mereka menghadapi kesulitan-kesulitan di usia tua; mereka juga dapat memindahkan harapan-harapan mereka tentang kesuksesan hidup kepada anak-anak Contohnya adalah, jika anak mereka tidak naik kelas, maka mereka akan marah. Mereka bisa jadi mengajukan alasan macam-macam, namun alasan yang sebenarnya mendasari kemarahan mereka itu tiada lain adalah adanya rasa takut untuk melihat hancurnya harapan-harapan mereka. Orang tua semestinya menyadari tentang hakikat perasaan-perasaan mereka dan, konsekuensinya, memahami bahwa kemarahan tersebut sebenarnya bersumber dari diri mereka sendiri, dari egoisme mereka, karena tidak naik kelasnya si anak sebenarnya disebabkan oleh motif yang sepenuhnya berbeda misalnya bukan untuk menghancurkan harapan orang tua—penerj.. Selanjutnya, kritisisme terhadap anak mereka itu tidak lagi bersumber dari kemarahan, melainkan dari perasaan damai raos dame, dan penilaian akan diambil berdasarkan alasan-alasan bahwa si anak mungkin tidak termotivasi untuk belajar. Ini adalah cinta sejati; ia terlihat dengan jelas ketika seseorang tidak mengutamakan kepentingan-kepentingannya sendiri. Cinta sejati akan menciptakan harmoni dan mengantarkan pada kedudukan yang sama antara orang tua dan anak raos sami. Terlepas dari perbedaan-perbedaan individual yang dimiliki manusia, kaya atau miskin, raja atau kuli, naik–turunnya hidup itu memiliki cara yang sama karena dilihat secara psikologis setiap orang itu pada dasarnya setara. Untuk mengetahui dirinya sendiri, seseorang harus mengetahui orang lain, merasakan apa yang mereka rasakan ngraosaken raosing tiyang sanes. Kepekaan sosial ini oleh KAS disebut sebagai “Ukuran Keempat” Ukuran kaping IV. Dengan cara yang sama, ketika seseorang berpikir “dudu aku” saat dia mengetahui munculnya dorongan untuk mementingkan diri sendiri, dimensi keempat ini juga akan memberi bisikan kepadanya untuk mengatakan “dudu kowe” ketika dia melihat apa yang telah orang lain perbuat. Adanya cinta dan rasa saling hormat merupakan ciri dari sebuah masyarakat di mana dimensi keempat ini telah Bukan hanya muatan dari prinsip-prinsip umum ajaran KAS yang akan disampaikan di sini, karena dalam sejumlah ceramah yang digelarnya KAS juga melihat cara-cara tertentu di mana filsafatnya itu dapat dipraktikkan. Dalam menjalani kehidupannya lelampahing gesang,12 seorang individu akan menjumpai beragam situasi di mana dia mungkin dapat menemukan dirinya, karena dia juga memiliki beragam kepentingan, di mana setiap kepentingan itu membutuhkan sebuah tanggapan yang memadai. Kepentingan-kepentingan tersebut mengemuka dalam berbagai aspek penting kehidupan, meliputi kepemilikan materi, pengakuan publik, kekuasaan, keluarga, kelompok, bangsa, pengetahuan, spiritualisme kebatinan, dan kemampuan atau kapasitas kesagedan.13 Selanjutnya, ada banyak kejadian yang akan menandai periode-periode sulit dalam hidup seseorang, di antaranya munculnya perasaan cinta di usia remaja, memilih pasangan, situasi-situasi tertentu dalam kehidupan berumah tangga, pendidikan anak, dan menjelang Dalam situasi-situasi tersebut sangat penting bagi manusia untuk menyadari kebutuhan-kebutuhannya dan mengetahui hal apa saja yang bakal merintangi perkembangan kepribadiannya. Hasrat seksual misalnya, harus diterima sebagai konsekuensi dari kebutuhan vital itu; ia baru bisa disalurkan secara penuh hanya melalui kehidupan perkawinan, sebuah konteks yang paling pantas untuk melahirkan keturunan. Menghargai pasangan, yakni menerima perbedaan-perbedaan yang dia miliki, harus menjadi dasar bagi cinta dalam perkawinan di antara sekian hal, KAS menekankan pentingnya monogami dan cinta pengasuhan/parental love.15 KAS agak berhati-hati dalam menjelaskan situasi-situasi yang menguji perjalanan hidup seseorang pengalaman pahit getir kematian orang tua atau perceraiannya ketika muda dulu, kematian saudara atau teman, sakit, perselingkuhan, membina rumah tangga, kemiskinan, kehilangan status sosial, dan lain-lain. KAS menunjukkan bahwa sebuah pelajaran/hikmah itu bisa diambil dari beragam peristiwa tersebut yang akan membantu kita menjaga atau memulihkan keseimbangan psikologis Kekhawatiran tentang hal-hal yang terjadi di alam metafisik merupakan akibat dari pengingkaran seseorang terhadap hakikat kehidupan manusia. Jiwa manusia, sebagaimana orang dengan hasrat-hasratnya, tidak memiliki awal dan akhir jiwa itu mendiami tubuh manusia untuk sementara waktu, lalu menghilang dan kembali lagi ke alam semesta Alam Agung. Lantas mengapa kita harus mengkhawatirkan kematian? Dengan melihat lebih dekat hasrat-hasratnya, manusia menjadi lebih mampu berbuat yang terbaik, karena manusia mampu membuat jarak antara dirinya dengan apa yang sedang terjadi. Mungkin kematian sedikit perlu dikhawatirkan apabila manusia itu bereinkarnasi menjadi babi hutan celeng; nasib babi itu berbeda dengan nasib manusia, tetapi tidak lebih baik atau lebih buruk dari nasib manusia. Oleh karena itu, mencari dan mencapai kesempurnaan kasempurnan merupakan tindakan yang absurd/sia-sia dalam hidup ini, jika hanya berharap mendapatkan kehidupan yang lebih baik setelah kematian. Hidup yang sempurna tidak akan pernah ada; hidup semacam itu hanya terjadi dalam imajinasi kita, imajinasi yang berupaya menutupi hasrat yang tak terpuaskan atas kebahagiaan yang abadi. Oleh karena itu, KAS melawan takhayul dan kepercayaan religius yang berupaya menghidupkan harapan-harapan tersebut “takhayul adalah menghubung-hubungkan antara sebab-sebab dan akibat-akibat yang sebetulnya tidak memiliki hubungan”.17 KAS berpendapat ajaran guru kebatinan itu aneh, KAS juga mencela kepercayaan yang ditujukan sebagian orang terhadap dukun, dan menolak praktik-praktik puasa, pantang terhadap seks, dan seterusnya sebagai hal yang tidak Orang harus bertindak berdasarkan prinsip enam “sa” sabutuhĂȘ, saperlunĂȘ, sacukupĂȘ, sabenerĂȘ, samesthinĂȘ, sakepenakĂȘ sebutuhnya, seperlunya, secukupnya, sebenarnya, semestinya, dan sepantasnya. Aspek penting lain dari ajaran KAS berhubungan dengan kehidupan bangsa Indonesia. Kesanggupannya berjuang bersama para nasionalis untuk meraih kemerdekaan yang merupakan bagian tak terpisahkan dari aktivitas intelektual mereka telah terlihat jelas; begitu juga dukungannya terhadap para priyayi terpelajar dalam mendorong keterlibatan para petani kesultanan dan aksi-aksi protes ketika muncul gagasan bahwa nasib negara akan ditentukan oleh penggunaan kekuatan militer. Keyakinan-keyakinan politiknya selalu merefleksikan salah satu perhatian utamanya hormat terhadap orang sebagai wujud dari hormat terhadap diri sendiri. Dalam menjelaskan realitas kolonial, dia begitu menekankan konsepsi tentang eksistensi individu berdasarkan titik pijak nasional. Jika orang-orang Indonesia sanggup menanggung penderitaan akibat kolonialisme dalam waktu yang lama, hal itu bukan karena kebiadaban angkara-murka yang dilakukan oleh Belanda, bukan pula merupakan sebuah takdir sampuh pinasthi; kondisi itu lebih karena mereka tidak tahu siapa mereka, mereka tidak memiliki identitas sebagai bangsa. Apa itu bangsa? Bagaimana seharusnya kehidupan orang-orang yang berbagi kepentingan yang sama itu dikelola? Apa peran kelompok kebudayaan tersebut? Apakah persatuan kelompok ditentukan oleh peran sosial masing-masing kelompok untuk saling melengkapi satu sama lain? Jawaban KAS secara meyakinkan menekankan pada pengakuan nasional atas tanggung jawab individu dalam urusan-urusan bersama, sebuah ekspresi dari sikap aku duwe negara, “saya punya negara”.19 Dalam dunia yang kacau di awal ’50-an, persatuan Indonesia haruslah kokoh untuk menghindari jebakan antara memilih kapitalisme atau komunisme, jebakan yang dibentangkan oleh dua kekuatan dunia yang tengah bersaing mencari pengaruh di negara-negara yang baru saja merdeka. Memegang keyakinan atas ajaran-ajaran filosofisnya, KAS menjelaskan kepada para pengikutnya bahwa negara-negara yang takut akan meletusnya perang dunia ketiga, yang berupaya menyelidiki tanda-tanda yang mengarah pada perang dunia, meyakini bahwa mereka dapat menolak realitas dari masalah mereka sendiri dengan menciptakan ketergantungan terhadap hal-hal di luar kendali Di dalam Pancasila, Indonesia memiliki sekumpulan prinsip yang mampu menyulut sikap mental yang berujung pada dukungan terhadap persatuan bangsa. Hal terpenting dari kelima sila tersebut adalah “kedaulatan rakyat” panguwasa rakyat yang oleh KAS dimaknai sebagai pengakuan atas hak kebebasan setiap individu atau pengutamaan semangat sosial yang melampaui dorongan instingtif yang tersembunyi dalam diri tiap manusia “kebinatangan yang ada dalam diri manusia”. Pada titik inilah semangat luhur raos luhur yang mengejawantah dalam Pancasila dapat digunakan oleh manusia Indonesia semangat kemanusiaan, semangat nasionalisme, dan keadilan sosial. Terakhir, perlu dicatat bahwa Ketuhanan yang Maha Esa tampil dalam karya KAS sebagai hasil dari empat sila yang lainnya, sebagai intisari tertinggi dari semangat keadilan sosial. Sejauh yang penulis pahami, menempatkan Tuhan sebagai sumber rujukan merupakan inti dari keseluruhan karya-karya Bersambung
 Ki Ageng Suryomentaram Pangeran dan Filsuf dari Jawa 1892–1962 Bagian I Ki Ageng Suryomentaram Pangeran dan Filsuf dari Jawa 1892-1962 Bagian III Ki Ageng Suryomentaram Pangeran dan Filsuf dari Jawa 1892–1962 Bagian IV – Habis Catatan Kaki 1. Tulisan-tulisan yang paling dirujuk sebagai prinsip pokok ajaran KAS adalah Wedjangan Kawruh Bedja sawetah diterjemahkan ke bahasa Indonesia dengan judul Wejangan Pokok Ilmu Bahagia, Ngelmi-Kawruh-Pitedah sedjatining gesang wedjangan KAS oleh M. Soedi, Pilsapat Raos Gesang diterjemahkan ke dalam bahasa Indonesia dengan judul Filsafat Rasa Hidup; Tandesan Wedjangan Kawruh Bedja sawetah. 2. Cf. dalam Wejangan, hal. 22–24. 3. “Salumahing bumi sakurebing langit, punika boten wonten barang ingkang pantes dipun aya-aya dipun padosi utawi dipun ceri-ceri dipun tampik” sebagai contoh Tandesan, hal. 20. 4. Wedjangan, hal. 3–4. 5. Tentang pertanyaan atas hubungan sosial, lihat Pilsapat Raos Gesang; Aku iki wong apa?; Ukuran kaping sakawan diterjemahkan ke dalam bahasa Indonesia sebagai Ukuran Keempat. 6. Mawas diri, hal. 23. 7. Gandulan, hal. 10–11. 8. Judul-judul buku tersebut sudah menjelaskan isinya Piageming gesang Ujian Kehidupan; Pangawikan pribadi Kesadaran Diri; Mawas diri Sadar tentang Diri Sendiri. 9. “Luwar saking naraka sumelang lan manjing swarga tatag” Wedjangan, hal. 30. 10. “
gegayuhanipun inggih punika tandon pensiun lan garan moncer” Buku Peringatan
 tulisan “Wudjuding Kawruh Djiwa”. 11. Cf. Ukuran kaping sakawan. 12. Tentang persoalan ini lihat bagian Aku iki wong apa? 13. Cf. Mawas diri, hal. 33–35. 14. Cf. Piageming gesang. 15. Tentang cinta suami-istri dan perkawinan, lihat Kawruh laki-rabi; tentang pendidikan anak Kawruh pamomong. 16. Piageming gesang. 17. “Gugon tuhon punika nyambet-nyambetan sebab lan kedadosan ingkang mboten sambet” Wedjangan, hal. 27. 18. Hal Kesempurnaan. 19. Pembangunan djiwa warga negara. 20. Perang dunia kaping III. 21. Raos Pantja Sila. BeliBuku Kitab Pitutur Luhur Jawa Ki Ageng Suryomentaram di Kuasa Kata. Promo khusus pengguna baru di aplikasi Tokopedia! Download Tokopedia App. Tentang Tokopedia Mitra Tokopedia Mulai Berjualan Promo Tokopedia Care. Kategori. Masuk Daftar. windows 10 tasbih digital samsung m22
"The Diary of Soren Kierkegaard" by Soren Kierkegaard, pt. 5, sct. 3, no 128, 1850.

Ajaranajaran Ki Ageng Suryomentaram Inti Idayu Press : Gunung Agung, penyalur tunggal, 1985-1986 Cet. 1 1 2 3

ï»żThis is a preview. Log in through your library. Preview Journal Information Cornell's journal Indonesia is devoted to the timely study of Indonesia's cultures, history, government, economy, and society. It features original scholarly articles, interviews, translations, and book reviews. Published by the Cornell Modern Indonesia Project and Cornell University's Southeast Asia Program since April 1966, the journal provides area-studies scholars and interested readers with contemporary analyses of Indonesia and an extensive archive of research pertaining to the nation and the region. Publisher Information Cornell University Press was established in 1869, giving it the distinction of being the first university press to be established in the United States, although it was inactive for several decades between 1890 and 1930. From that beginning, the Press has grown to be a major scholarly publisher, offering 120 new titles a year in many disciplines, including anthropology, art history, Asian studies, classics, cultural studies, history, literary criticism and theory, medieval studies, New York City and State, philosophy, politics and international relations, security studies, Slavic and Eurasian studies, sociology, and urban studies. Our many books in the life sciences and natural history, including field guides, are published under the Comstock Publishing Associates imprint, and a distinguished list of books in labor and employment relations, the health care professions, and human resources is offered under our ILR Press imprint. Rights & Usage This item is part of a JSTOR Collection. For terms and use, please refer to our Terms and Conditions Indonesia © 1993 Cornell University Press Request Permissions

Howto say Ki Ageng Suryomentaram in English? Pronunciation of Ki Ageng Suryomentaram with 1 audio pronunciation and more for Ki Ageng Suryomentaram. Morebooks by Ki Ageng Suryomentaram Quotes by Ki Ageng Suryomentaram (?) "Mulur mungkret, sebentar susah sebentar senang, sawang sinawang." ― Ki Ageng Suryomentaram, Kawruh Jiwa: Wejanganipun Ki Ageng Suryomentaram 0 likes Like Is this you? Let us know. If not, help out and invite Ki to Goodreads. KiAgeng Suryomentaram. 7,495 likes · 2 talking about this. Ki Ageng Suryomentaram adalah julukan bagi BRM Kudiarmadji, putra ke-55 dari Sri Sultan Hamengku Buwono VII. Ia dikenal dekat dengan Ki 5pkb.
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