Implementation of Spiritual Mental Values of Pencak Silat Students

in Community Life

Adi Zainal, Yudy Hendrayana

and Mulyana Mulyana

Universitas Pendidikan Indonesia, Jln. Dr. Setiabudhi No. 229, Bandung, Indonesia.

adhie_abiazka@yahoo.co.id

Keywords: Spiritual Mental Values, Disciples of Pencak Silat, Community Life.

Abstract: The purpose of this study is to obtain a description of the implementation of spiritual mental values of

pupils of pencak silat in societal life using a quantitative descriptive method that describes the actual facts

about the implementation of spiritual mental values. The data collected from the questionnaire distribution

process is given to the students of Pencak Silat College in Pelalawan District, Riau Province, which

amounts to 70 people from 7 pencak silat schools. The data obtained is then analyzed using IBM SPSS

version 20 through the descriptive test stage by looking at the percentage. The results showed that the

mental values are implemented with good enough category by the majority of students of pencak silat

college in social life by generating 60% percentage.

1 INTRODUCTION

Pencak silat is the result of Indonesian human

culture to defend, maintain its existence

(independence), and integrity (manunggal) to the

environment / natural surroundings to achieve

harmony of life in order to increase faith and piety to

God Almighty (PB IPSI and BAKIN in Mulyana,

2014). Pencak silat has been around since prehistoric

times. Because at that time humans must face the

harsh realm in order to maintain its survival by

fighting wild animals and hunting which ultimately

develops martial movements. In pencak silat, there

are noble values which, when studied properly, will

have great benefits, not only for individuals who

study them but also for the community. In other

words, Pencak Silat education has individual and

social benefits. Pencak Silat education can

contribute in the development of the Indonesian

people as a whole in the framework of the

development of the entire Indonesian people, and is

“character and nation building (Mulyana, 2014). In

real life, pencak silat is used as a tool for self-

defense, maintaining physical fitness, embodying

aesthetic sense and channeling human spiritual

aspirations. In the dimension of individual pencak

silat serves to foster human beings to be exemplary

citizens who obey the norms of society

(Notosoejitno, 1997), on the social dimension of

pencak silat serves as a cohesive force that can

embrace individuals in the bonds of social

relationships of martial arts organizations, in order

to maintain the unity and unity of society by creating

a sense of solidarity and togetherness among its

members (Maryono, 1998).

The noble values serve as guidelines for the lives

of the pesilat in everyday life. These noble values

are one of the ethical values (Mental Spiritual).

Ethical value is the value of noble character or

morality value of pencak silat based on pepakem

(discipline / rule) ethics in it is implicitly contained

religious values, socio-cultural values and moral

values held by the community (Notosoejitno, 1997).

The word mental is often used instead of the word

personality in psychiatry and psychotherapy which

means that the mental is all the elements of the soul

including the mind, emotions, attitudes and feelings

which in its whole and its roundness will determine

the mode of behavior, a thing that suppresses

feelings, disappoints or exhilarating, fun and so on

(Zakiah, 1982). Kartini Kartono in Novian (2013)

suggests that the mental comes from the Latin word

men’s, mentis which means soul, spirit. He also said

that people who have a healthy mentality are those

who have typical characteristics, among others: have

the ability to act efficiently, have a clear purpose of

life, have a healthy self-concept, has a coordination

between all the potential with his efforts, has self-

216

Zainal, A., Hendrayana, Y. and Mulyana, M.

Implementation of Spiritual Mental Values of Pencak Silat Students in Community Life.

In Proceedings of the 2nd International Conference on Sports Science, Health and Physical Education (ICSSHPE 2017) - Volume 2, pages 216-220

ISBN: 978-989-758-317-9

regulation and personality integration and has a calm

mind. So speaking of mental problems, will certainly

be exposed to mental health. The World Health

Organization defines the mental in theory about

mental health "a state of well-being in which the

individual realizes his or her own abilities, can cope

with the normal stresses of life, can work

productively and fruitfully, and is able to make a

contribution to his or her community (Organization

and others, 2004).” In this definition it can be

understood that a healthy mind is defined as a

perceived prosperous state of the individual, in

which he realizes his ability, can overcome the

pressures in his life, be able to work well and

productively, and be able to contribute to society.

Other mental theories explain that a prosperous

mental state as an indicator of mental health includes

two aspects, namely the first aspect of individual

freedom from psychological distress which is

characterized by high levels of anxiety, depression

and loss of control; second, the presence of

psychological well-being characterized by a general

feeling of positive, emotional state and life

satisfaction (Veit and Ware 1983).

While the spiritual in SQ is derived from the

Latin cowentia (sophia) in Greek which means

"wisdom" (Zohar dan Marshall, 2001). According to

W.H. Thomas through the theory of The Four

Wishes that the source of religious psychology are

six kinds of basic desires that exist in the human

psyche is: a). The desire for salvation, b). The desire

to get an award, c). Desire to be addressed, and d).

The desire for new knowledge or experience. Like

mental with mental health, in spiritual is also known

as spiritual intelligence which becomes the

measuring tool in determining the spiritual good

(Novian, 2013). The theory of spiritual intelligence

Zohar and Marshal (2001) mentions several

elements that can be characterized as a component

of spiritual intelligence, namely: the ability to be

flexible, a high level of consciousness, the ability to

deal with and exploit suffering, the ability to deal

with and overcome pain, the quality of life inspired

by vision and values, the reluctance to experience

unnecessary losses, the tendency to see the

interconnectedness of things, the apparent tendency

to ask "why" or "what if" in order to seek a

fundamental and independent answer. So based on

the above mental and spiritual theories, both of

which affect each other and are an inseparable unity.

Faulkner explains” Religious and spiritual beliefs

and their influence on mental health are also

explored in asummary of user-led research from the

Mental Health Foundation (Faulkner in Annie,

2001). Faulkner found just over 50% of 400

service users questioned about their coping

strategies stated that religious and spiritual beliefs

were important to them. The helpful aspects of

belief included a meaning and purpose to life, peace

and comfort, and a sense of God’s presence.”

(Annie, 2001). In this theory Faulkner says that

belief and spiritual influence on mental health.

Faulkner found that over 50% of the 400 service

users said religious and spiritual beliefs are

important and useful in that they include the

meaning and purpose of life, the peace, the

commitment, and the sense of God's presence.

So it can be said that the spiritual mentality is a

unity that affect each other to get happiness and

tranquillity both in life itself and in the community.

This author's opinion refers to Ginanjar (2007) says

that it is only by holding on to God that it can create

a sense of calm and security. Calmness will clear the

mind. A clear mind will be able to generate

important initiatives, as well as provide mental

readiness to deal with ever-changing changes.

Theory of Miller “An important aspect of spirituality

for mental health and well-being seems, thus, to be

an inner sense of connectedness to something

greater than oneself, a relation and dialogue with a

loving and guiding power, presence, nature, creator,

spirit or other similar ideas (Miller, 2015).” This

theory explains that an important aspect of

spirituality for mental health and well-being is to

gain a sense of inner firmness toward something

greater than oneself, relationships and dialogue with

power and mastery, presence, nature, creators, spirits

or other similar ideas. In line with the reference, De

Saouza say “Spirituality complements integrates and

balances the rational and emotional aspects of the

human person.” (Westerlund, 2016). Spirituality

complements, integrates and balances the rational

and emotional aspects of the human person.

Furthermore, the theory of Robbins (2011) say

“Identify seven dimensions of wellness: physical,

intellectual, emotional, social, spiritual,

environmental, and occupational. Additionally,

‘‘there is a strong interconnection amongst these

dimensions.” (Lynch, 2013). He identifies seven

interdependent dimensions: physical, intellectual,

emotional, social, spiritual, environmental, and

occupational.

Several previous studies have proved that the

activities of martial arts in which there is spiritual

mental value shapes, nurtures, and develops attitudes

and characters of most individuals to be individuals

who have a future view of life and tough in the face

of life. Not a few individuals before learning pencak

Implementation of Spiritual Mental Values of Pencak Silat Students in Community Life

217

silat have a background attitude and bad character

such as depression, uncontrolled emotions, anxiety

in doing something, despair, less satisfied with the

results obtained, not easy to mingle, not aware of

God, do not have the nature patient and steadfast and

lack of purpose in life. The research, among others,

Mulyana (2012) research on "Character Building

Through Pencak Silat Development.” The result is a

very open opportunity to develop character

education through physical education and sports,

especially through martial arts. Subsequent research

conducted by Kurniawan (2017) on "Personality

Education and Spiritual Mental Development

through Martial Arts Pencak Silat." Produce that

personality education and spiritual mental coaching

through martial arts pencak silat has a good result,

because in addition to concentrating on coaching

The body of Pencak Silat can also be used as

psychological coaching, religious and social

attitudes.

However, referring to the current conditions of

some of the students of Pencak Silat College are still

involved in issues that are far from spiritual mental

values, especially college students aged between 15-

18 Years. This problem is evidenced by the

observations that the author did in the field by

directly involved in the world of martial arts as

coaches and referees jury in Pelalawan District, Riau

Province. The author finds some problems related to

the spiritual mentality of pesilat such as anxiety

toward others, emotional uncontrolled, tendency

cannot adapt well, negative attitude, lack of love,

cannot be grateful, impatient and sincere, quickly

despair, not the existence of business and always

leave the worship. Conditions like this will affect the

life of college students in community life. Referring

to this problem, the theory put forward by Kessler et

al “The onset of many lifetime mental disorders

occurs in adolescence and studies indicate that by

the mid-teens about half of these have already

started.” (Linn, 2016). This theory says that mental

disorders in life began to occur in the mid-

adolescent.

So this problem is the writer's reflection to be

able to see more picture about the implementation of

spiritual mental values of students of martial arts

college in public life. This study aims to see the

extent of spiritual mental values implemented by

students of pencak silat colleges in community life,

so it becomes a joint evaluation to improve

themselves to be better in terms of spiritual mental.

2 METHODS

2.1 Participants

The sample is determined based on Purposive

Sampling with consideration based on the following

characteristics: a). Duration of pupil martial arts

college students 1 Year up, b). School age 15-18

years. According to Arikunto (2010), purposive

sampling technique is a technique of taking samples

not based on random, regional or strata, but based on

the consideration that focuses on a particular

purpose. After referring to the considerations of the

above characteristics, the population is 70 people.

Since the population is below 100, the population is

taken as a whole.

2.2 Procedures

The research method used is descriptive method

with quantitative analysis through percentage.

Nawawi (2003) describes quantitative descriptive

research i.e. research methods that focus on actual

problems or phenomena at the time of the research,

then illustrates facts about the problem investigated

as it is accompanied by a rational interpretation and

accurate. This research took place from the 24th of

August to September 11, 2017 located in Pelalawan

District, Riau Province.

2.3 Instrument

The instrument used is the mental value apparatus

that is adapted and developed from the research of

Aziz (2015) on The Mental Health Inventory (MHI-

38) and Idrus (2003) on Spiritual Intelligence. Both

instruments are modified in accordance with the

purpose of research conducted by researchers. After

being modified, it was tested to college students who

follow the "Bandung Open" Pencak Silat

Championship in Bandung. The result is 50 items

from 74 items that are valid and reliable.

3 RESULTS AND DISCUSSION

Data collection techniques in this study using a

questionnaire technique. The questionnaire

technique is the collection of data that is done by

giving a set of questions or written statement to the

respondent to answer it. Data collection is done at

data source that is student of Pencak Silat School of

Pelalawan Regency of Riau Province. The

ICSSHPE 2017 - 2nd International Conference on Sports Science, Health and Physical Education

218

questionnaire instrument as a reference for the

implementation of research on the spiritual mental

values of students of Pencak Silat College in the life

of the people.

The data in this research is descriptive

quantitative data. For quantitative data used

descriptive statistical analysis with percentage. The

instrument measurement scale in this study used

likert scale, with a range of scores between 1 to 4, so

that the average (ideal) = 2.5 and ideal SD 0.5. From

the average and ideal SD can be determined criteria

assessment evaluation in this study, and presented in

the following table:

Table 1: Criteria for Interpreting Research

Implementation.

Assessment Norms

Score Range

Category

Frequency

3.26-4.00

Good

2.51-3.25

Pretty Good

1.76-2..50

Less Good

1.0-1.75

Not Good

Total

100

Based on the frequency distribution mentioned

above can be made pie charts frequency distribution

as follows:

Figure 1: Pie charts Implementation of Spiritual Mental

Values of Pencak Silat Students in Community Life.

Thus, according to the table and pie charts

presented above, it is known that from 70 students of

martial arts college as a sample of research, 36% of

martial arts college students say implementing

spiritual mental values in social life are in good

category; 60% of students of martial arts college

stated quite well; and 4% of students expressed less

good, and no students of martial arts college that

states not good. The majority of martial arts college

students that is 60% stated quite well, thus seen from

the average or from the majority, it can be stated that

the implementation of spiritual mental values of

students of martial arts college in community life is

in the category quite well.

4 CONCLUSIONS

Based on the analysis of research conducted, it can

be concluded that the mental value of the category is

good enough in the implementation of college

students in community life.

This research is conducted as closely as possible

in accordance with the research procedure, but there

are still some limitations and weaknesses. These

limitations and weaknesses are presented as material

for further research. Based on the above conclusions

can be submitted some suggestions, as follows:

 This research can also use qualitative research

methods;

 This study is limited to describe one variable

by limiting the age of 15-18 Years and limited

the duration of study 1 Year and above;

 Instruments used can be developed again in

accordance with the development of research

on mental spiritual.

Implementation of Spiritual Mental Values of Pencak Silat Students in Community Life

219

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