resensi buku ” ngereh “

This post was written by ciptaadikusuma on April 10, 2012
Posted Under: Tulisan

NGEREH

Apa sesungguhnya yang dimaksud dengan ngereh itu ? Setelah dicari-cari pada beberapa kamus Bahasa Bali ternyata tidak mencantumkan kata ngereh. Begitu juga pada Kamus Bahasa Bali karangan Simpen AB juga tidak ditemukan kata ngereh.

Namun beberapa lontar memang ada memberi petunjuk mengenai ngereh, antara lain Lontar Canting Mas (Informasi dari Ida Pedanda Bang Buruan pada majalah taksu, 196 th 2007), Widhi Sastra dan Ganapati Tatwa dan lontar pengerehan. Lontar-lontar tersebut ternyata memberikan penjelasan mengenai ngereh atau kerauhan dalam perspektif yang luas, sehingga menimbulkan kesan bahwa ngereh hanyalah prosesi mistik yang sangat rahasia. Disebut rahasia sebab dilakukan di kuburan tengah malam, hal ini merupakan pengertian ngereh yang sempit yang hidup dan berkembang dalam benak masyarakat Hindu Bali.

Jadi ngereh merupakan suatu prosesi ritual mistik yang dilakukan dikuburan pada tengah malam dan merupakan tahapan akhir dari proses sakralisasi petapakan Ida Bhatara Rangda atau Barong Landung. Atau tahapan akhir dari proses sakralisasi setelah memperbaiki petapakan yang lama atau rusak.

Menurut Ida Pedanda Bang Buruan Manuaba dari Gria Muding Kerobokan Kabupaten Badung bahwa ngereh merupakan simbulis kumpulan aksara-aksara suci yang terdapat dalam swalita dan mudra yang dirangkum menjadi satu sehingga menjadi kalimusada dan kalimusali yang biasanya dipakai untuk surya sewana. Dari kalimusada dan kalimusali ini muncul dwijaksara diakulturasikan menjadi panca aksara kemudian menjadi Tri Aksara, Dwi Aksara dan akhirnya menjadi Eka Aksara.

Kaitannya dengan ngereh adalah menghidupkan kekuatan Ista Dewata atau lingga beliau yang sesuai dengan fungsinya, khususnya mengidupkan benda-benda yang dibikin oleh manusia. Dalam beberapa lontar yang ada yang memuat tentang ngereh yakni lontar Canting Mas dan Siwer Mas peninggalan Ida Pedanda Sakti Wawu Rawuh / Dang Hyang Dwi Jendra, ngereh mempunyai arti yakni menghidupkan organ inti manusia yang berupa cakra-cakra dalam tubuh manusia.

Didalam tubuh manusia terdapat tujuh cakra yang harus dihidupkan menjadi kundalini yang menjadi rah atau ngereh. Dengan kata lain kita harus menyatukan ongkara ngadeg dan ongkara sungsang dalam tubuh. Ini berfungsi untuk mengaktifkan kekuatan diri sendiri untuk mencapai kesadaran diri dan dapat menyatu dengan sifat-sifat beliau ( ketuhanan ). Dengan sifat-sifat ketuhanan yang lebih mantap akan memudahkan kita berbuat baik dalam menjalani hidup. Di masyarakat dikenal dengan membangkitkan aura (taksu) yang berdasarkan kekuatan batin. Jadi tidak selalu ngerehang itu bersifat menyeramkan. Kalaupun itu bersifat menyeramkan berarti merupakan spesifikasi dari ngerehang. Khusus terhadap ngerehang rangda dan barong landung haruslah mengacu pada dresta yang berlaku setempat.

Menurut Drs. I Made Karda, M.Si yang juga sebagai tukang saluki rangda pada tulisannya di majalah Taksu 169 Thun 2007 menjelaskan bahwa Ngereh lebih dekat dengan kata kerauhan atau kesurupan, yang artinya kemasukan roh manifestasi Tuhan. Mereka akan menggeraklan tubuhnya sesuai dengan kekuatan yang menempatinya.

Ditambahkan bahwa kerauhan di Bali ada 2 (dua) konsep : pertama : kerauhan yang biasanya terjadi ketika piodalan di pura, sanggah kemimitan ataupun dirumah yang memberi isyarat bahwa yadnya telah berhasil dengan baik atau sebaliknya tidak berhasil dengan alasan ada kesalahan. Kedua : kerauhan untuk menghadirkan manifestasi Ida Sang Hyang Widhi Wasa pada saat mengangkat seorang pemangku secara niskala pada suatu pura atau sanggah kemimitan. Ini disebut dengan ketapak ditunjuk secara niskala oleh Ida Bhatara. Kerauhan yang lain adalah untuk pasupati tapel rangda yang terbuat dari kayu Pule setelah dipasupati tidak lagi disebut Tapel rangda tetapi disebut dengan Ratu Ayu sebutan lain yang disepakati oleh masyarakat penyungsungnya.

Ida Bagus Sudiksa seorang tokoh spiritual, dalang dan pembuatan pratima, barong dan rangda dari Desa Adat Kerobokan Kabupaten Badung menyatakan bahwa setelah selesai pembuatan tapakan Ida Bhatara kemudian dilakukan pengatepan, melaspas, nueden, pasupati oleh Sang Sulinggih dan terakhir barulah dilaksanakan pengerehan. Desebutkan bahwa ngereh adalah pesucian dari tapakan Ida Bhatara yang ada di Pura. Adapun makna dari pengerehan adalah pengijakan pertama pada Ibu Pertiwi untuk menghidupkan kekuatan magis barong atau rangda yang dilakukan di setra. Ritual di setra ini berhubungan dengan kekuatan magis dan alam gaib dan erat hubungannya dengan jiwa Agama Hindu di Bali yang menganut paham Siwaisme. Terkait dengan ngereh selain lontar Kala Maya Tatwa ada juga beberapa Lontar tentang pengerehan yakni Lontar Barong Swari yang memuat tentang Kanda Pat, pembuatan barong, rangda, telek, jauk dan lain-lainnya.

Seorang tokoh juga dari Desa Adat Kerobokan Kabupaten Badung Jro Mangku Drs Made Meja Swarata juga berprofesi sebagai dalang dan sejak masih muda biasa memimpin Ritual Ngereh, walaupun beliau tidak terjun langsung selaku pengeranya mengatakan bahwa Ngereh adalah kegiatan yang dilaksanakan dengan tujuan memohon sesuatu pasupati / kekuatan / kehidupan kepada Ida Bhatara terhadap sesuatu petapakan atau palawatan Ida Bhatara misalnya Rangda atau Barong Landung. Ritual ini dilakukan setelah Barong Landung/Rangda (petapakan) selesai diperbaiki (bagi yang lama) atau bagi petapakan yang baru dibuat akan mulai dipergunakan. Sesudah tentunya sebelum ritual ngereh ini, terhadap petapakan ini terlebih dahulu dilaksanakan penyucian dan pemlaspas serta pasupati (sekala).

Demikianlah beberapa difinisi berdasarkan pendapat beberapa orang yang memang sudah cukup berpenglaman terkait dengan ngereh itu. Memperhatikan bebeapa pendapat yang telah diuraikan di depan, pada intinya ngereh itu adalah suatu ritual niskala yang bersifat magis yang merupakan kelanjutan dari ritual sekala yang dilaksanakan terhadap suatu petapakan (biasanya Barong Landung atau Rangda). Jadi ngereh ini bermakna memohonkan kekuatan kehadapan Ida Bhatara agar petapakan menjadi sakral dan memiliki kekuatan gaib sehingga mampu dan diyakini melindungi masyarakat penyungsungnya serta warga disekitarnya.

Ngereh adalah ritual yang langka dan bernuansa magis serta gaib, maka untuk lokasinya pastilah disesuikan. Tentunya, tidak dilaksanakan pada tempat-tempat umum atau keramaian, malah sebaliknya mencari lokasi yang sepi, tenget, sakral jauh dari hiruk piuk keramaian. Dipastikan tempat itu adalah setra (kuburan). Hal ini diperkuat lagi dengan bunyi salah satu definisi atau pengertian dari Ngereh yakni penginjakan pertama pada ibu pertiwi untuk penghidupan pada barong dan rangda yang dilakukan di setra (kuburan).

Pernah satu kali di dalam prosesi ngereh di sebuah kuburan di tengah kota Denpasar yang di sebut Sema Badung. Prosesi itu dimaksudkan untuk membuktikan atau mengetahui apakah Ida Bhatara Rangda yang baru dibuat telah memperoleh atau memiliki kesaktian. Entah karena alasan apa, mungkin pengerahan tidak dapat berkondentrasi lantaran disekitar kuburan itu kendaraan lalu lalang dengan suara yang memekakkan telinga atau karena hubungan antara manusia dengan alam niskala itu telah terputus, maka prosesi itu tidak berhasil atau gagal. Padahal, ngereh kali ini merupakan bagian akhir dari proses sakralisasi merupakan yang sesungguhnya telah melewati tahapan-tahapan yang demikian rumit, panjang dan kompleks.

Lokasi ngereh memang di kuburan, yang kalau dahulu suasana serta keberadaannya betul-betul sepi dan menyeramkan dengan pepohonan besar-besar yang angker. Semak-semak betul-betul rimbun, tenpa tembok pembatas. Namun sejalan dengan perkembangan dan kemajuan jaman, maka kuburan yang semula disebut sama berubah menjadi setra dan kemudian mengikat lagi statusnya menjadi setra gandamayu. Kalau yang disebut dengan sema, memang kondisi kuburan itu betul-betul masih terbelakang yakni dengan ciri-ciri tanpa tembok pembatas/penyengker, semak-semak yang lebat rimbun dan suasananya kumuh, kuburan masih banyak berisi batu nisan dan gegumuk yang letaknya tidak beraturan, begitu juga palinggih-palinggih dan tata cara penanganan kematian sudah professional, seperti dapat dilihat di setra Gandamayu Dalem Kerobokan Desa Adat Kerobokan Kabupaten Badung. Kalau ritual atau prosesi ngereh dilaksanakan disana, maka tentunya saja kalau dilihat secara sepintas, maka suasananya tidak akan seram atau berbau magis, karena memang suasana kesehariannya bagaikan taman kota. Tembok panyengker yang indah, tata tetamanan yang asri, rerumputan menghijau rapi, pohon-pohon besar ditanam teratur, patung-patung artistik dan lampu penerangan yang bercahaya terang.

Namun demikian bukan berarti, kuburan itu tidak memiliki nuansa magis yang tinggi, jika digunakan sebagai lokasi ngereh, maka keberadaan Setra Gandamayu ini akan dikondisikan agar nuansa seram, magis dan gaib betul-betul terasa. Pada saat prosesi ngereh, seluruh kendaraan yang biasa lewat di jalan yang membelah Setra Gandamayu Dalem Kerobokan dialihkan arus lalu lintasnya sehingga suasana betul-betul tenang dan hening. Lampu-lampu penerang jalan, pura, setra dan termasuk bangunan serta perumahan disekitar kuburan seluruhnya dimatikan. Tentu saja hal ini memerlukan koordinasi yang betul-betul intensif dengan pihak-pihak yang terkait. Dengan terciptanya suasana yang bernuansa magis seperti itu ditambah dengan kedisiplinan dan kelascaryaan serta subakti yang tulus iklas niscaya ngereh itu berhasil.

Mengapa pengerehan dilaksanakan di setra? Karena setra atau kuburan merupakan tempat pemujaan terhadap Dewi Durga Bhirawi (Dewanya kuburan sesuai dengan Lontar Bhairawi Tatwa), yang merupakan perwujudan dari Dewi Durga. Dalam mitologinya, Dewa Siwa berubah wujud untuk menemui saktinya Dewi Durga (berupa rangda), sehingga memunculkan beberapa kekuatan yang menyeramkan untuk menguasai dunia. Inilah alasannya kenapa setra dipakai sebagai tempat ngerehang Barong Landung atau Rangda. Karena penuh dengan kekuatan gaib atau Black Magic, sehingga dalam ngerehang ini jika sudah mencapai puncaknya maka ia akan hidup, setelah hidup, rangda akan memanggil anak-anak buahnya berupa leak atau makhluk lainnya.

Tengetnya setra seperti yang tercantum pada Lontar Kala Maya Tattwa, di mulai dengan cerita diadakannya rapat di Sorga Loka oleh Siwa, Sadasiwa dan Paramasiwa sebagai perlambang Tri Purusa. Sedangkan sebagai petugas yang melayani rapat adalah Dewi Uma saktinya dari Siwa yang dibantu oleh para bidadari. Apa yang terjadi ? Ternyata pada saat rapat berlangsung Dewi Uma sedang menstruasi (haid), namun Dewi Uma tidak mau terbuka dan menutupi hal tersebut. Menurut peraturan di Sorga Loka bahwa wanita yang sedang menstruasi (haid) tidak boleh mengikuti kegiatan di Kahyangan.

Kejadian Dewi Uma sedang kotor kain (haid)ini diketahui oleh para Dewa lainnya yang sedang mengikuti rapat, namun Dewi Uma tidak peduli dan berlaku cuek saja. Hal ini diketahui oleh Sada Siwa yang memimpin rapat dan segera memberitahukannya kepada Paramasiwa. Akhirnya kotor kainnya Dewi Uma jatuh dan diketahui oleh Paramasiwa yang menyebabkan beliau marah. Maka diusirlah Dewi Uma dari sorga dan mengutuknya menjadi Dhurga bertempat tinggal di Setra Gandamayu.

Lama-kelamaan Siwa menjadi rindu kepada saktinya Dewi Uma di Setra Gandamayu yang telah berubah menjadi Dhurga. Siwa bermaksud turun ke dunia ingin bertemu dengan Dewi Uma, namun beberapa kali selalu diketahui oleh para Dewa lainnya. Untuk menghindari supaya tidak diketahui oleh para Dewa lainnya, maka Siwa berubah (memurti) menjadi raksasa.

Kemudian bertemulah Dewa Siwa dengan Dewi Uma yang telah menjadi Dewi Dhurga. Mereka bercengkrama yang kemudian mengeluarkan sprema Siwa (raksasa). Untuk sperma yang jatuh di tanah menjadi beberapa macam kayu, yakni pule, kepah, kepuh dan kayu jaran. Sedangkan sperma yang jatuh ditubuhnya menjadi beberapa makhluk seperti Bengala-bengali, bhuta-bhuti, bebai, leak, umik-imikan dan lain-lainnya. Dengan terciptanya tetumbuhan dan makhluk-makhluk seram ini membuat kuburan menjadi angker yang akhirnya memang cocok dipergunakan sebagai lokasi ngereh.

Disamping itu, kelurlah bisama beliau kepada manusia yang isinya agar membuat pura dimana mereka bercengkrama yang diberi nama Pura Prajapati. Pura ini berfungsi untuk meminta keselamatan masyarakat melalui Desa Pakraman, agar terhindar dari malapetaka, grubug maupun penyakit / hama yang menyerang pertanian. Maka dibuatkan pelawatan atau petapakan beliau seperti topeng, barong, rangda dan lain-lainnya.

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