Samin Samin Surosentiko and Interest 2

Samin Surosentiko and teachingSamin Surosentiko was born in 1859, in the village of Ploso Kedhiren, Randublatung Blora District. His father named Raden Surowijaya or better known as Samin Sepuh. Samin Surosentiko original name was Raden Kohar. This name was later changed to Samin, which is a popular name that breathes. Samin Surosentiko still have blood ties with Kyai Keti in Rajegwesi, Bojonegoro and also still concerned with the blood of the ruling Pengeran Kusumoningayu Sumoroto District (now a small area in the District Tulungagung) on ​​the years 1802-1826.In 1890 Samin Surosentiko began teaching in the area mengmbangkan Klopoduwur, Blora. Many residents in surrounding villages who are interested in teaching, so that in a short time had a lot of people who became his followers. At that time the Dutch colonial government not interested in his teachings, because it is considered as regular psychotherapy or teaching a new religion that does not endanger the existence of the government in 1903 kolonial.Pada Apex Resident reported that there are some 722 followers of cumin, spread in 34 villages in the south and Blora Bojonegoro area. They are actively developing the teaching of Samin. So until the year 1907 amounted to + 5,000 people Samin people. Dutch colonial government began to feel anxious, so many that Samin followers were arrested and imprisoned. And on November 8, 1907, Samin Surosentiko appointed by his followers as FAIR QUEEN, with the title King Panembahan Suryangalam. Then lapse 40 days after the incident, was arrested by Samin Surosentiko radenPranolo, assistant district officer yatu Randublatung. After being arrested along with eight followers Samin and then discharged to outside Java and outside Java berliau died in 1914.In 1908, arrests Samin Samin Surosentiko not quell the movement. Wongsorejo, one of the followers spread his teachings didistrik Samin Java, Madison. Here the people instigated the Village to not pay taxes to the colonial government. However, Wongsorejo with baberapa followers were arrested and thrown out of Java.Surohidin in 1911, son-Samin Engkrak Surosentiko and one of his followers to spread the teachings in the area Grobogan Samin, while spreading the teachings Karsiyah Samin to Kajen, Starch.1912, Samin followers try to spread his teachings in the area Jatirogo, Tuban, but failed.In 1914, the culmination Geger Samin. This is because the Dutch colonial government to raise taxes, even in areas Purwodadi Samin people no longer respect the Village Administrator and Village Police, as well as in the District Balerejo, Madison.In Kajen Starch, Karsiyah Spring Janur appeared as Prince, appealed to people not paying taxes. In the village of Prohibition, Starch Samin people also attacked the village officials and policeIn the village Tapelan, Bojonegoro also occurred against the Dutch colonial government, by not paying taxes.In 1930, Samin resistance against the colonial government stalled, it is because there is no leadership figures who tanggguhIn a handwritten manuscript found in the village Tapelan entitled Fiber Punjer Kawitan, also touted association with Duke Sumoroto Samin SurosentikoFrom the data found in the fibers can be concluded that Punjer Kawitan Samin Surosentiko a little time named Raden Kohar, is a prince or nobleman in disguise among the rural people. He wants people to gather strength against the Dutch colonial government in other ways.Samin Surosentiko and teachingDoctrine MysticismAccording to residents in the Village Tapelan Samin, Samin Surosentiko can write and read the script of Java, it can be proven with a few books Samin Surosentiko relics found in the village of cumin Tapelan and several other villages.Lodging in the Village Tapelan-book instead of hitting relic called FIBER JAMUSKALIMOSODO Surosentiko Samin, fiber Jamuskalimosodo there are several books. Among these are books Fibre-uri Uri Pambudi, namely the maintenance of books on human behavior is virtuous.Samin surosentiko mysticism teachings is a matter of "manunggaling kawulo Gusti or sangkan Paraning dumadi". According Surosentiko Samin, about manunggaling kawulo Gusti it can be likened to a "framework umanjing suspicious" (where the dagger which seeped into the keris). In the book Fiber-uri Uri Pambudi explained as follows:"The dagger that seeped into the keris likens science to divinity. This shows the prestige (mixing) between the creature and his Creator is really true. When creatures perish, there is only God (the Creator). A sharp weapon like a mixture that shows that as it is called a mixed creature and his Creator. Actually the so-called life is hindered by the presence of our own bodies or body consisting of blood, flesh and bone. Our lives, who live it is equally to be pancer (principal) us. True life is life that animates all things that exist in the universe. "Elsewhere Samin Surosentiko describe again as follows:"The so-called nature Wisesa (main ruler / sublime) that acts as a representative of God, namely Ingsun (I, I), which makes a big house, which is a wall (curtain) which is the body or body (ie which is the realization of the presence Ingsun). What is the prostrate creature, being a disujudi is creator, (Allah, God). It is actually only terdindingi by nature. That is, it's actually self hudip been gathered into one between the creature and his Creator. "Furthermore, according to Surosentiko Samin, who acted seeking food and clothing is our daily "Kalima gangsal Saderek pancer" As for our souls likened by Samin as a foreman. Seorag foreman should supervise coolie-kulinya. Or more details, said as follows:"Elephant Seno sisters Wrekodara tangible elephant. Clearly it is of five brothers who likens science to divinity. This needs to be achieved (ie three brothers, four and five anyway). As for the work to earn food and clothing every day was the five of us brothers were. As for the soul (spirit) we act as a foreman. That is why the foreman must cling to power was in his hand to organize his men, so that everything is safe. Conversely, if his men had betindak wrong and action is left alone, then over time they increasingly act arbitrarily. This will lead to suffering.Modality soul as mandhor and sedulur papat Kalima pancer as the coolies of the above is very interesting. These words are closely related to labor / forced labor in the forests of teak in Blora and surrounding areas. Corvee workers consisted of foreman and coolies. Mandhor serve as supervisors, while working as a coolie worker. Use simple words such by Samin Surosentiko conceived intention that his teachings can be understood by his disciples who generally are the villages affected by forced labor.According Surosentiko Samin, the duty of man in the world is as messengers of God. So what is experienced by humans in the world is God's will. It is therefore sad and happy, healthy and sick, happy and sad, must be accepted as a natural thing. It can be seen in his teachings, which reads:".. According to the agreement, the man is a messenger of God in the world to add kendahan universe. In this connection, the public should be aware that they were merely carrying out orders. Therefore, if human beings experience happiness and accidents, sad and happy, healthy and sick, they should be accepted without complaint, because people are bound by the agreement. The important thing is human life in this world must obey God's law, namely to understand the origin of each .... "Samin Surosentiko also taught his followers to do good, honesty and patience. His students are prohibited from having a sense of revenge. As for teaching more as follows:"... Directions aim to do good with earnest intentions, so do not hesitate anymore. Determination not to waver by any temptation, and patience must be running outwardly and inwardly, so like death in life. Any actions that are born to be able to receive all the temptations that come to him, although stricken with illness, his life difficult, unpopular people, dijelek bad-mouth people, all must be accepted without grumbling, let alone to retaliate do evil, but one must always remember the God ..., "Teachings on the oral tradition in the village Tapelan known as "Angger-Angger Pratikel" (legal actions), "Angger-Angger pengucap" (legal speak), and "Angger-Angger lakonana" (the law concerning what needs to be run) .The first law states that "Aja srei envy, unified exchange rate, dahpen kemeren, wrote warts pinch, mbedog colong." That is, citizens are prohibited from exercise cumin evil, war mouth, envy in others, and are prohibited from taking possession of people.The second law states that "five pillars Pangucap bundhelane ana pitu lan pengucap saka budhelane ana pitu sanga." The purpose of this law, the person speaking should put the conversation between number five, seven and nine. These figures are only a mere symbolic. Clearly, we must keep our mouth from all the words that are not obscene or words that hurt others. The words are not obscene and could hurt the other person can lead a human life is not perfect.The third law states that "patient Lakonana trokal. Sabare dieling-eling. Trokale acted. "That is, citizens are expected Samin always remember the patience and act" like a dead person in life "According Surosentiko Samin, all of the above teachings can run as long as the person receiving denganbaik want to train yourself in terms of contemplation. This doctrine contained in the fiber-uri Uri Pambudi which reads as follows: "... As for the inner to be aware of actually going about the events of his death, namely by way of contemplation, practicing" dead "senyampang still alive (tasted death) that can overcome any temptation preventing journey together with God, so that solid effort, can be realized, and avoid disaster. "Furthermore, according to Samin Surosentiko, after man dies hoped the spirit of man who died was not dripping into the world, both as an animal (for humans are a multitude of sins) or as a human being (for people who are not a lot of sin), but reunited with his Lord. Samin Surosentiko This is explained with examples that are difficult to understand if the person concerned is not much read books mysticism. So says Samin Surosentiko:"... This puzzle shows that the distance from the affluent to betal mukaram betal span, and of betal mukaram to betal mukadas also an inch. So Triloka it amounted to three inch distance. Later, when the man died so sought not possessed by the Three Realms. It is like the teachings of Reverend Jamadagni. Determination Jamadagni pastor who wants to leave the world without being bound by the Three Realms was told by Rama Fibers. At first wanted to become incarnate in babies born (born again into the world). Hence, at the time he died trying not wrong path, that is returned to the womb of another woman. (Not to perk back in the baby, born into the world). "From the above description it can be Samin Surosentiko diketahiu that do not adhere to the schools 'incarnation' but adheres to the schools 'manunggaling kawulo Gusti' or 'sangkan Paraning dumadi'.From the teachings of the above written is clear that Surosentiko Samin is a "Theis". Keparcayaan to God, which he called with the terms and Lord, Lord, God, Gusti Allah, is very strong, it can be seen in his teachings:"As for God exists, he explained there are four. Frontiers to the north, south, east, and west. The four were a proof that God exists (the existence of the universe and its contents was also a proof that God exists .... "Such teachings Samin Surosentiko footage from Uri-uri Fiber Pambudi. Next will be explained Samin Surosentiko teachings contained in the book pikukuh Kasajaten Fibers. This book is the true meaning of life affirmation.Teachings in the book Fiber pikukuh Kasajaten song written in the form poetry, poetry is a genre of traditional Javanese literature. Which will be quoted here is a song that contains the teachings concerning Pangkur Perkawainan. The song Pangkur is as below:"Saha altered dadya violations,anggegulang gelunganing pembudi,palakrama nguwoh Mangun,memangun traping widya,kasampar kasandhung prayogantuk Dugi,ambudya Atmaja all,mugi-dadi Mugu contacted by other. "According to Samin, the marriage was very important. In his teachings that marriage is a tool to achieve magnanimity which so to create a "Atmaja Tama" (the young noble). In the teachings of Samin, a bride in the marriage of men required to say the creed, which reads more or less thus: "Since the Prophet Adam, my job is to mate. (This time) married a woman named ... ... I pledged allegiance to him. Living together we live together. "Similarly, some courses are taught Samin Surosentiko confidence in his followers, which is still adhered to the citizens cumin.Political DoctrineIn his political doctrine Samin Surosentiko invites his followers to fight the Dutch Government Koloniak. This is manifested in attitudes:1.Penolakan pay tax2.penolakan repair roads3.penolakan night watch (patrolling)4.penolakan labor / sweatshopSamin Surosentiko also give teachings about the state set forth in Fiber pikukuh Kasajaten, that a State would be famous and respected person and can be used as a shelter its people when its citizens always pay attention to science and live in peace.In one of his lectures conducted terrain Bapangan Blora Village, on Thursday night legi, 7 February 1889 which states that the land is owned by descendants of the Pandavas Java. Descendants of the Pandavas is a family of Majapahit. This history is contained in Fiber Punjer Kawitan. On the basis of fibers that Kawitan Punjer, Samin Surosentiko invites his followers to fight the Dutch Government. Java does not belong to the Netherlands. Java is a land of "wong Java". That is why the pull of the unpaid tax. Teak trees in the forest is cleared, because teak is considered the ancestral heritage of the Pandavas. Of course it's shocking teachings of the Dutch Government, so that the Dutch Government to arrest the leaders of the teachings of Samin.Samin Samin commotion or movement led by Samin Surosentiko desebabkanoleh actually not only economic factors alone, akantetapi also caused by other factors. What is clear rebellion against the Dutch Colonial is based on Java, a religious culture .. Thus the doctrine is not a doctrine which Samin surosentiko pesimitis, but full teachings of creativity and courage.Samin Surosentiko who lived from 1859 to 1914 finds that it gives color to the history of national struggle, even though the people in his area, who are not citizens Samin Blora jeering, but history has recorded it, he has been able to gather strength immense. Teachings are not only scattered Blora area, but scattered in several other areas, such as: Bojonegoro, Tuban, Lamongan, Madison, Jember, Banyuwangi, Purwodadi, Pati, Apex, Holy, Brebes, and others.WITH SUCH IS SAMIN SUROSENTIKO PLEASE NOTE THAT LOCAL HEROES his services.