Teachings of Sheikh Siti Jenar

Teachings of Sheikh Siti Jenar

ABOUT GOD, AND Manunggaling young Tawheed GUSTI

ONE

 God is doing, why his friends to put a barrier? Actually I was not this God haq form two, then God now God, keep dzahir inner God, why his friends are wearing protective? (Chronicle Sunda Land, Sulaeman Sulendraningrat, 1982, section XLIII).
Speech of Sheikh Siti Jenar the spiritual spoken as the trustees want a discussion on problems Micara Science straightforwardly. Discussion of the trustees held after the Council heard that the Sheikh Siti Walisanga Jenar began teaching science and nature rifat ma. While the official duties given by the Board be authorized to teach Walisanga only creed and monotheism. Meanwhile, according to Sheikh Siti Jenar even the most basic core of monotheism is unity, in which all creation will definitely return together with the creating.
At the time, argued Sunan Gunung Jati, As God is tangible haq; Sunan Giri argues, God is away indefinitely, without feeling close. ; Sunan Bonang said, God is no color, no form, no directional, does not take place, do not speak, do not speak, obligatory, impossible no. ; Sunan Kalijaga stated, God is like playing a puppet. ; Sheikh Maghribi said, God is covering everything. ; Sheikh Majagung stated, God is not there or there, but it is. ; Sheikh Bentong voice, God is not here and there, yes it is. ; After Sheikh Bentong expression of this, comes the turn of Sheikh Siti Jenar and reveal the basic theological concepts above. It's just an expression of Sheikh Siti Jenar was dealt with harshly by Sunan Kudus, one captures the mystical meaning of the phrase, do not like the language in the opinion already as for the servant of God is not in communion with others.
That began the trial of Sheikh Siti Jenar relationship with the mayor heats up, because Sheikh Siti Jenar remain true to the founding of true monotheism. While the Board of Trustees following the formal schools outlined by the kingdom of Demak, Sunni-Shafi i. Until the trial determination, Sheikh Siti Jenar still voiced aloud manunggalnya theology that God Utawi iku nyataning sun kang kang sampurna tetep ing Dhohir inner palace, (that God is perfect in fact I remained in the dzahir and inner). Somewhat similar history also listed in Cerbon Chronicle, published by Brandes (1911) in Canto 23, Kinanti stanza 1-8.
TWO

 If there is a man who believes in the unity other than God Almighty, he will be disappointed that he will not get what he wanted. (S. Soebardi, The Book of ebolek, p. 103).
According to several sources, among them Soebardi (1975), shortly after the death of Sheikh Siti Jenar, the trustees heard a voice coming from the spirit of Sheikh Siti Jenar the mystical form of expression. Mystic phrase is an expression of the mystic as recent evidence until after his death, he gets what he wants, and a proof of the truth of his teachings, the true life in unity; manunggaling servant and Lord.
THREE

   do not have many false theories, verily Allah is Ingsun. Real Ingsun True, the title King Satmata, which no other genuineness, called Countryman Allah (R. Tanoyo: Walisanga, p. 124)
The purpose of free expression is no need to talk mostly about the theory of divinity, indeed Ingsun (true self) is God. That Ingsun (selfhood) True, also styled King Satmata (God sees, knows everything), and there should be no other penyebutannya to God as the Lord leads.
FOUR

 Mungguh sajatine ananing Essence kang sanyata iku muhung our resolve anteping ana, ana ora tandhane anything, kudu ananging dadi we sedya sabarang kang satuhu [Actually, the presence of the One who is real is only our determination to be the solid, no sign of anything, but it should be all of our intentions truly]. (Fiber Candhakipun Teak History, p. 1).
According to Sheikh Siti Jenar, where there is only the One and its stability in the hearts of God's embrace. In itself there is nothing to do except make a will and merged that characterizes all things associated with asthma, and the nature of private af al. This is among the main purpose of the above expression. So an understanding of the phrase should remain within the scope of oneness. Oneness is not going to work if only rely on the shari'ah at and congregations. Moreover, just syari at lahiriyah (nominal). Oneness will work along with the heart and determination to embrace the whole Personal God, as the spirit of God at first breathed the human person.
FIVE

  let us speak frankly. I am God. I'm the one who actually called King Satmata, there is no other God called me to convey the highest science discusses singleness. This is not a body, not forever, because the body does not exist. What we are talking about is real science, and for all the people we open the curtain [that unlock the most hidden secrets.] (Fibre Siti Jenar Asmarandana, p. 15, verse 20-22).
SIX

 Do not be a lot of behavior, this is my God, yes, I am really this is the true God, King Satmata title, know that no nation other God besides me. . I was teaching science to actually be able to feel the oneness. While the carcass was forever do not exist. As discussed today is a true science that can open the veil of life. And again, all the same. There's no sign of vaguely, that there really is no difference anymore. If there is a difference however, I will keep the science establishment. (Boekoe Siti Djenar, Tan Swie Khoen, p. 18-20).
SEVEN

 If you ask where the house of the Lord, he said it is not difficult. God is the One who place not far away, which dwells in the body. But only the chosen ones can see it, that is the pure. (Suluk Wali Sanga, R. Tanaja, p. 42-46).
The phrase no. 5, 6, and 7. Expressed in the meeting of the trustees, led by Sunan Giri Giri housed in Kedaton. Sheikh Siti Jenar explanation that he was not the agency responding to a statement that asked Maulana Maghribi, but you point out that only a body. Sheikh Siti Jenar Ingsun conveys a radically advanced, which teaches equality between san speakers complete with God. This is the effect of the various spiritual experiences are so high, so Manunggaling servant and Lord also necessitates the manunggalnya kalam (speech, word, word). As for the title of King Satmata have the same meaning as Hyang Manon or the All-knowing. Title was also given to the Walisanga to Sunan Giri. It appears that Sheikh Siti Jenar have firm stance, that spiritual science should be taught to everyone. For it is precisely by revealing that, people will know the nature of life and a secret life.
EIGHT

 Weak sheikh brother my name, yes I'm the Prophet Muhammad yes I, Asma Allah was actually me; yes I am the God ta ala. (Sunan Gunung Jati wawacan issue Suryaatmana Emon and TD Sudjana, Sinom Canto 38, verse 13).
The phrase mystic Sheikh Siti Jenar showed that the subjects manunggaling theology and Lord, not only the mortality among the servants and the creator as that experienced by Bayazid al-Bustami and Mansur al-Hallaj. In the case of Sheikh Siti Jenar mystical experience, the Apostles Creed and the Creed of Tawheed come late in mortality.
So in that mystical experience is unified, there is unity itself, Apostle and God. A culmination of a spiritual experience, which has been experienced by Sufi clerics since the 9th century, namely from his mortal Bayazid al-Busthami, Junaid al-Baghdadi, ana al-Haqq his Mansur al-Hallaj, also Aynul Quddat al-Hamadani , and al-Shaykh al-Ishraq Syuhrawardi Maqtul, and finally found the culmination point in theology Manunggaling servant and Lord Sheikh Siti Jenar.
NINE

 Indeed, Allah is Lapal testimony of God, which no art and no looks, confusing people, as apocryphal. He was not aware of the true personal self, so that he becomes confused. Surely the name Allah to refer to his deputy, who is revered spoken to declare and assert a promise. The name was grown into sentences spoken: Muhammad the Messenger of Allah. Though the nature of pagan character jisim, which will decay, mixed land destroyed. Else if our soul with the substance of the Most Sublime. He is brave, powerful Naha in syarak, explore the universe. He was my prince, controlling and commanding me, that is wahdaniyah, that unite themselves with His creation. He can eternal child wanders beyond bullets or blowpipe, not the mind is not life, not life without home from anywhere, nor will aimlessly. He therefore united to form me. There is no difficulty, nature and his will, go where there is no thirst, no tired with no suffering and no hunger. His power and His ability knows no barriers, so that the hard thoughts yield no power of desire. So there arose the wisdom of my soul without my wisdom to know Him in and out, all of a sudden I see he already there. (Fiber Shaykh Siti Jenar Ki SASTRAWIJAYA, Canto III Dandanggula, 45-48).
The above statement is a simple interpretation of the essence of the teachings sasahidan Sheikh Siti Jenar, and the foundation of the mystical theology of oneness. Creed sentences spoken only by the tongue and simply decorated with the physical work (implementation of Islamic jurisprudence with no spiritual application), essentially a lie. The implementation of the physical aspects of religion that are not accompanied by the implications of the unity of spirit, soul actually is stealing, stealing the attention to that aspect of God within. That is the true inner hypocrite in his review, and wicked in the eyes of birth. Because human beings as His caliph is divine mirror should descry the entire universe. As the tool is unity wujudiyah forth in Sasahidan. There indivisibility between Allah, the Messenger and humans. Each one is not something alien to alienate each other.
Living Truth and Life
TEN

 The secret life of consciousness authenticity, genuineness yes Ingsun this life, thou true God, yes Ingsun true God, the form (the form) is actually God, sir (rahsa = secret) that the Messenger of Allah, oral (pangucap) is God, God remains white body without blood, sir God, a sense of God, the secret of Allah, yes Ingsun (i) is true God. (Discourse Walisanga: p. 5).
Substance of spiritual expressions is that the truth of life, the secret of life exists only on the experience of oneness between servant and Lord. And the level or size of the layman it can be achieved with respect to the description and discourse Sheikh Siti Jenar about Tarek Limang Prayer Time.
ELEVEN

 The existence of life as personal, as well as a desire to live and even then defined by yourself. Not knowing spirit that sustain life, not also feel sick or tired. Like dukapun destroyed for lack of want to live. Thus his life, standing alone at will. (Fiber Shaykh Siti Jenar Ki Sasrawijaya, Canto III Dandanggula, 32).
The statement shows human freedom in determining the path of life. Man