Reconstruction on the Epistemology of Moral and Character
Education in Pencak Silat
Suryo Ediyono
Faculty of Cultural Sciences, Universitas Sebelas Maret, Surakarta, Indomesia
Keywords: Epistemology, Education, Morals and Character.
Abstract: Human’s essence lies on their intelligence. Epistemology comes into existence as a logical consequence
because the human mind constantly seeks to make philosophical reflection. The martial arts or Pencak silat
as the indigenous heritage of Indonesians, in addition to teaching excellent moral character it also
encourages the practitioners to always uphold the religious and Pancasila values. In reconstructing the
epistemology of moral and character education in the society members of martial arts organization whose
vision of the future should be aimed at three things. First, an increase in their ability to cope with the
problems of contemporary life through adhering to the guidelines of religious and Pancasila values. Second,
having sensitivity to absorb the latest developments so that moral education and character are responsive in
upholding to the source of religious teachings and Pancasila. Third, the internalization of religious and
Pancasila values to the members in the face of modern advancement. This study uses hermeneutic reflection
method which engages descriptive, comparative, and critical reflection analysis to find a comprehensive
understanding. The result is that the philosophy of martial arts essentially seeks to find the real truth that the
views and wisdom of human life associated with cultural, social, moral, and religious values characterizing
the Indonesian culture. Martial arts philosophy realizes the fighters as the God's and individual and social
being creatures. A fighter is required to have an attitude of taqwa ‘piety’, tanggap ‘responsive’, tangguh
‘resilient’, tanggon and trengginas. The noble values of the martial arts reflect educational material to create
man of noble characters.
1 INTRODUCTION
Pencak silat in essence is effort of Indonesian nation
that is developed from generation to generation till
reaching current shape. The development effort is
intended for goodness and benefit of society life, in
form of spiritual and bodily values. The values are
inseparable part of Indonesian culture. They contain
educational material for shaping human being
having excellent moral. Pencak Silat has four
integrated aspects: mental-spiritual, martial art, art
and sport. High values of pencak silat are contained
in the four aspects as integrated unity. Pencak silat
may be visualized as series of effective, beautiful
patterned movement variations that accord to body
mechanism as manifestation of moral highness,
which can be used for self-defense and
entertainment and to secure body freshness and
agility. Pencak silat is substance and means for
spiritual and bodily education to form agile human
that can understand and apply high societal moral
values.
Related to name pencak silat there are some
equalizing definition of pencak and silat and others
distinguish them. Some pencak silat figures
distinguished meaning of pencak and silat and their
various explanations. Mohamad Djoemali, a founder
of IPSI explained pencak as attack-defense dance
rhythmic movement with some rules and is usually
performed for public performance. Meanwhile, silat
is essence of pencak for defending fight. The
Indonesian Encyclopedia defines pencak silat as
Indonesian martial art officially announced in
November 1973 at seminar on original sport of
pencak silat in Tugu West Java. Pencak is attack
movement in form of dance and rhythm with rule
and is able to present. Silat is essence of pencak to
defend and cannot be performed. Pencak silat is
martial art adjusted with necessity in dealing
challenge in form of nature, animal or human being.
Ediyono, S.
Reconstruction on the Epistemology of Moral and Character Education in Pencak Silat.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 343-348
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
343

Its motions often imitate animal movement (flying
tiger, biting snake, and monkey) and others.
Being included into a type of fighting method
which traditionally developed and becomes a pride
for the people of Southeast Asia, Pencak Silat comes
into existence as a local product of martial arts
combining other combating arts of various forms
and modifications (Alexander et al, 1972). In
Indonesia, there are officially about 820 schools of
Pencak Silat (Wilson, 2015; Ediyono, 2005). In its
early time, silat was initially a means of
corroborating interactions between local
communities’ relationship with the kingdom and
enhancing the capabilities of the state to prevent
foreign interference and occupation. Later in the
Dutch colonial era, martial arts would not thrive
because of the prohibition of practicing the local
martial arts by the colonial government, while in the
Japanese colonial period; martial arts were on its
progressed. This occurred because in the Japanese
colonial era, people were given their freedom to
train and practice the martial arts. Even by the
Japanese government, there were often held games
which gathered some masters of silat against the
Japanese warriors (Ediyono, 2005).
The epistemology of Java embodied in a term
called ngelmu 'science' which refers to a form of
mystical or spiritual, nor that it is intellectual but
more likely intuitive intelligence. To discover how
ngelmu obtained, one must be able to seep into his
deepest heart, he or she should undergo three-
dimensional processes; ranging from the coarsest
part of her body, smooth and then to the subtlest,
sublime and glorious (Hadiwijono, 1967).
Additionally, the Javanese knowledge is
conceptually perceivable through performing ritual.
By the symbolic ritual it was perceived as a means
to seek for the truth. To confirm Ricoeur’s view
(1976) on symbol, ‘different symbols are rooted in
the human experience’.
Based on the acculturation of Javanese culture,
Islam teaching inspired the principle of Javanese
mystical journey which summarized in four levels.
The Javanese spiritual journey described by
Hadiwijono (1967) departs from the outward
condition, starting from the most rugged parts of the
body towards the most delicate things, this belief
accordingly has been much influenced by mystical
Islam (Sufism). In Islam, the lowest level in
acquiring knowledge is the shari'a of life guided by
religious law. The second is the tarekat
‘congregation’ that is the degree to which a person is
aware at the time of undergoing the deepest meaning
of life by performing rituals and obeying the
religious law. The third level is hakekat ‘essential’,
it is a growing level of awareness and understanding
which can only be done as individual perceiving
their role life entirely to serve the Creator. The last
level called makrifat which is the degree that the
individual and his soul merges with the soul of the
universe, despite of remaining the nature of human
needs (eating, drinking, sleeping, etc.), at this level
one regards himself as the representative of God on
earth. The fundamental aspect of Islamic mystical
teachings which most phenomenal and adopted by
the Javanese culture is on a concept of
manunggaling kawula Gusti inspired by the Islamic
understanding of wahdatul wujud a claim of human
beings can be united with his Lord. This is the
highest level of knowledge in Islamic mysticism
(Prabowo, 2003).
2 METHODS
This study is under the paradigm of Hermeneutical
method of analysis is used in this study.
Hermeneutics aims to dispel the mysteries contained
in a better use of the symbols of the martial arts
movement and ritual practice in Pencak silat by way
of unmasking the forces which are unknown and
hidden from these symbols (Ricoeur, 2003).
Interpretation includes the concept of work to
decipher the hidden (a recollection of meaning)
through decomposition is clear, and it opens up
various levels of meaning that is implied in the
literal meaning, in this case Pencak silat martial arts
movements occupy function as a text.
3 RESULTS AND DISCUSSION
Human beings have a way of self-defense in
accordance with situation and condition of natural
surroundings. People living near the forest have a
distinctive martial to deal with beast. Moreover, they
also create martial arts by imitate the movement of
animals in natural surroundings, such as imitating a
monkey, tigers, snakes, and birds. People who live
in the mountains of the usual standing, moving, and
walk with the position of the leg to keep from being
easily fall during moving on uneven ground. They
usually create martial arts which has the
characteristics firm trestle and immobile. Hand
movements more agile, manifold, and potent
usefulness. The residents who live in marshy areas,
flatland, and grassland are usually walking fast or
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running, so that the movements of the legs become
mercurial. They create a lot of martial arts that
utilize the foot as tool of self-defense. As well as
plants, such as coconuts with thick leather hard shell
to protect against squirrels, durian given the thorns
on the skin (Sudirohadiprodjo, 1982).
Pencak silat school is education institution for
people learning pencak silat. Learning is study
intensively, in which its process is followed, advised
and monitored directly by teacher so development of
persons learning it can be known clearly particularly
on self-control aspect. The teacher will not continue
the education, teaching and training to one having
less moral for pencak silat skill. There are three
groups of pencak silat school in Indonesia and
Malaya society area based on characteristic of the
school as described below. This group does not
know official organization, monthly fee, or uniform
because its shape is informal. Conservative pencak
silat school is not spread broadly and their student
was concentrated around the teacher’s house.
Practice was done in hidden area or in close room
and should not be watched by non-member. In this
way, the teacher has intention to protect motion or
technique they have to not being stolen by other
school. They hold tradition, are very close and hide
his knowledge that is convinced being obtained by
master through revelation.
3.1 Epistemology in Pencak Silat
Philosophers in this case the philosophy of science
argues that the science of knowledge can be passed
by the source of known sources of existence, such as
"empirical, rational, intuitive, and revelation, for the
latter is the science of God descended to the beloved
of His choice that is the Prophets (Suriasumantri,
2013). In Islamic philosophy, there are also known
three modalities in epistemology, such as "hudhuri
science" and "hushuli science", besides it is
impossible that the first is a direct corresponding
epistemology as the science is manifest or present,
i.e. the unity of the subject-object. The second is the
science of acquisition from outside the external self,
the relation of subject-object that is indirect then
requires an intermediary, impressed is dualistic
(Gharawiyan et al., 2012).
The metaphysical and mystical dimensions of the
acquisition process are integral. As explained earlier,
that the "Doctrine" referred to in this martial arts are
the teaching of "Tawheed Sciences". Thus it appears
that the epistemology of this martial arts departs
from a device of mystical-metaphysical-rational
knowledge that is propounded in the body of
Religion. The device is honed through continuous
practice-mahyadhoh- and practices that have become
the process of martial art, such as the practice of soul
purification, the avoidance of the forbidden things in
the doctrine, and the prayers that contain certain
wirid and dhikr, such practices are owned by several
martial arts colleges that maintain the purity of the
teachings.
According to various sources of information on
Java Island, Southeast Asian martial system or
Pencak Silat has been mainly conserved because of
the significant role played by martial arts fighting
groups against the Dutch colonies for the Indonesian
independence during the World War II. Some
secrets of martial arts are manifested in pursuing of
the inner power or kanuragan (mystical energy).
Interestingly, the origin of martial arts can be traced
from the stream of Islam called Sufism ‘mysticism’.
Although the connection between martial arts and
any stream of mystical belief transmitted through the
oral tradition, silat martial system originated in the
religious traditions which aim at forming powerful
mystical generation to oppose the Dutch colonial
force. According to many people, ‘the Dutchmen
successfully expelled from Indonesia because of the
magical force of silat martial arts (Green, 2001).
Based on various historical sources, by way of
mastering the martial arts inner power ‘kanuragan’
one could deflect enemy bullets gun fire.
3.2 Spiritual in Pencak Silat
Pencak Silat has been mainly conserved because of
the significant role played by martial arts fighting
groups against the Dutch colonies for the Indonesian
independence during the World War II. Some
secrets of martial arts are manifested in pursuing the
inner power or kanuragan (mystical energy).
Interestingly, the origin of martial arts can be traced
from the stream of Islam called Sufism ‘mysticism’.
Although the connection between martial arts and
any stream of mystical belief transmitted through the
oral tradition, silat martial system originated in the
religious traditions which aim at establishing
powerful mystical generation to oppose the Dutch
colonial force. According to many people, ‘the
Dutchmen successfully expelled from Indonesia
because of the magical force of silat martial arts
(Green, 2001). Based on various historical sources,
by way of mastering the martial arts inner power
‘kanuragan’ one could deflect enemy bullets gun
fire.
Reconstruction on the Epistemology of Moral and Character Education in Pencak Silat
345

3.3 Ritual Slametan in Pencak Silat
The ritual tradition of the martial arts endorsement
realized in the form of selametan, is a prerequisite
for students to become warga ‘citizens’ of
organization. It contains the intention that the
martial arts practitioners maintain their salvation and
receive merci and blessing of the Almighty God so
that it enables them getting away from danger. The
endorsement tradition in martial arts school
performed in the month of sura. The word sura in
the Javanese understanding means brave due to
sacred. This month is deemed to be a holy month,
the right moment to cleaning and introspecting. Each
martial arts school respectively represents its local
culture. In this study the martial arts tradition of
ritual is focused on the study of martial arts one of
the renowned martial arts schools in Java Island,
Setia Hati Terate Brotherhood (PSHT). This school
was found in the island of Java, thus the event of
endorsement tradition applies customs and cultures
of Java. The endorsement events are directed to be
sacred, this is done to implant a belief or influence
so that the prospective warriors can undergo the
process orderly, quiet, calm and tranquil. Thus, the
senior warriors more easily convey all the material
overnight.
Selametan or salvation tradition in the martial
arts culture views human beings to poses three
layers of consciousness. Selametan through ritual
behavior is believed to be a means to achieve triple
consciousness that can lead to the perfection of the
soul (Muryanto in Ediyono, 2005). The third levels
describe as follows:
 Level of the material consciousness, at this
stage, representation on the characteristics of
human beings only glorifies material things,
property or a thought of money, social status
and degree. Humans in such a new typical
consciousness reach to the material level, the
prevailing law tends to create a sense which is
the more possessions someone own, the more
he/she feels increasingly excited and turned
into happiness. Conversely, the lesser
someone possess, the more increasingly they
be despondent and suffering. Literally, his
soul will be easily swayed by the ebb and flow
of the waves of life, thereby; the soul will
easily turn to be restless and uneasy. The
outward strength according to the view of
pencak silat martial arts is as it is developed to
generate kanuragan ‘inner power’;
 Level of the intellectual consciousness,
humans rely on common sense ability to
master a science. The Malay word pandai
refers to people who are proficient in a wide
range of expertise, especially poses
supernatural power. Specifically, the word
pendekar to denote master of martial arts was
originated from the word pandai akar this
term particularly to define skillful persons at
silat or martial arts. Having an awareness of
the human intellect enables a person to search
for equilibrium and harmony of life that is not
easily swayed by circumstances. Using
common sense is only able to understand the
things that are reality, while the things that are
unseen, such as the entities of God, angels and
devils are understandable in nature. Therefore,
people need to get into the highest level of
consciousness. Inner strength and power in
martial arts generate kawashitan;
 Level of the spiritual consciousness, at this
phase man could no longer rely on his
rationality or common sense. They begin to
try interacting with the ability of the liver or
heart. Humans are therefore characterized by
increasingly wise and prudent between
thought and action; always maintain a
relationship with the Almighty God. In
Muslim cosmology, man consists of two parts
in the definition of the Arabic language, which
is part of a physical nature or the exoteric
realm (zahir) and the esoteric (spiritual or
inner). More simply, the exoteric aspect refers
to the outward physical body, while the
esoteric refers to the inner parts of human
body including intelligence and spirit (soul)
that can be originates at the heart. The heart or
most Javanese people understood ati
associated the human’s heart or liver which
enables him or her to observe rasa (sense)
(compare de Grave, 2001). In this state of
consciousness, martial arts practitioners
develop a sense of (inner feeling), enabled
him to hone specialized sensing to sensitivity
going through the inner vision. In this case the
spiritual forging in the martial arts generates
kasampurnaan (perfection).
3.4 Character in Pencak Silat
Notosoejitno (1996) explained that a fighter should
have good character that is god-fearing, being
upright to taqwa, responsive, strong, tanggon and
trengginas.
 Taqwa. Silat fighters are demanded to have
strong believe in God by obeying his order
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and avoid the prohibitions. In that sense,
anyone of the PS practitioners should have
good character, continuously improve quality
and always hope to be a good citizen that
upholds principles ‘to be beneficial to others’.
As warga ‘citizens’, pendekar ‘fighters’
should obey principle of loyal, sincere,
independent and consequent to norm and
regulation, manners, and being supportive to
the society. Any fighter needs to participate
actively in effort to develop and create social
welfare based on togetherness, solidarity,
social responsibility and responsibility to God;
 Tanggap. Silat fighters are demanded to be
sensitive, care, anticipative, proactive, and
well-prepared against any change and
development. In that sense, any fighter should
be aware and increase his/her quality and
overall tendency;
 Tangguh. Silat fighters should be preserving
and having willingness to develop his/her own
capability in facing and ready to challenge
turbulences. He/she needs to be able to deal
with obstacle, disturbance, and threat to reach
noble goal based on true fighter’s principles;
 Tanggon. Silat fighters should have
willingness to establish justice, honesty, truth,
being firm, consistent and consequent.
Fighters need to be able to maintain
principles, having self-respect and good
personality, deep consideration both in
thinking and behaving, having a high
discipline, awareness and always stay resistant
against temptation of ins and outs of
him/herself;
 Trengginas. Silat fighters are demanded to
have energetic, active, creative, invocative
attitude, thinking to the future and hard
working. He/she should pursue advance useful
for themselves and society and can pass
challenge based on willingness to be
responsible over the development in the
society.
Through the self-culture of pencak silat, humans
expected to have five characteristics of good human
beings in order to obtain salvation in life. Salvation
is obtained by a loyal citizen attitude five hearts
terate. Harsono (2003), describes five characteristics
are (1) The virtuous, that a virtuous know right and
wrong as well as piety to God. Someone that has
possess noble manners also reflected the attitude of
being willing to sacrifice the interests of the people
and always try to give precedence to the interests of
the community, nation, and State rather than private
interest or group, (2) The brave and not afraid to die,
that is the courage which is based on the truth will
bear a force. The attitude of adigang, adigung,
adiguna showcasing the strength and pride for a less
noble purposes will be crushed by the truth and
justice. Humans PSHT must the underlying struggle
of her life armor spirit, must dare to face the
challenges of life with a vengeance and trying to
ward off the challenge with full spirit, (3) Select the
yield attitude, that is the attitude of dare to yield
likely to be closer to humble, not arrogant, and
understand the existence of others. Human
prosecuted wherever possible be wise and can sort
out carefully, where that principle and which are not
the principle then always try to put a human on
human proportions, (4) Simple, it means that being
and acting with a value of earthy, natural, not
contrived and not force myself (ngangsa). The
character of this obligatory employee owned PSHT
in order to attain inner happiness, (5) memayu
hayuning bawana (maintain safety and peace of the
world), I mean that human should always bring
peace and benefit for the environment. Human
should always emit the rays of love; bring calmness,
serenity and well-being for the people around him.
On a deeper level again, the attitude of
understanding the existence of others this will foster
awareness of the environment and understand the
universe. In fact, this awareness will bring someone
toward tranquil life.
4 CONCLUSIONS
Pencak silat has four elements the unity, it is mental
spiritual, self-defense, arts, and sports. Culture of
pencak silat has been developed hereditary so
achieving its present form. The study concluded that
the understanding of the martial arts is very spacious
and has a clear function; such is the martial arts as a
vehicle for sport, media for self-defense, as the
realization of the view of spirituality, as
performances or art, and as a means to defend the
nation. The epistemology in the Javanese philosophy
is about a spiritual and intuitive quest called ngelmu
'science'. It refers to knowledge embodiment either
mystical or spiritual, nor intellectual, and is more
likely an intuitive intelligence. Pencak silat is a self-
reflecting attitude to the Javanese knowledge
embodiment for it teaches the inner power
(kanuragan) achievable through running specific
rituals such as performing meditation, fasting and
giving up offerings (sesajen). The process takes
place from physical to spiritual forging. The laku
Reconstruction on the Epistemology of Moral and Character Education in Pencak Silat
347

ritual (of giving offerings, performing fasting and
meditation) are among the physical forges which
stand hand by hand with the spiritual phase rasa.
The spiritual forging in pencak silat mainly practiced
to produce kanuragan ‘inner strength/power’ which
can emit kawaskitaan to spiritually achieve the
degree of kasampurnan ‘perfection’. Self-defense of
pencak silat as a form training ourselves by motion
of body and a breath can make human of Javanese
was aware of the limitation faced nature and Allah.
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