ALTERED STATE OF CONSCIOUSNESS

IN KAROMAHAN PERFORMANCE

(A Case Study in Pondok Pesantren Rohmatul Ummah

Assalafy Jekulo Kudus)

By:

ZALIL WAHAB

SPECIAL PROGRAM OF USHULUDDIN

FACULTY

STATE ISLAMIC UNIVERSITY

WALISONGO

SEMARANG

2014

ADVISOR APPROVAL

Dear Sir,

Dean of Ushuluddin Faculty

State Islamic University (UIN)

Walisongo Semarang

Assalamu’alaikum Wr. Wb.

After correcting it to whatever extent necessary, we state that

this mini-thesis belongs to a student as below:

Name

: Zalil Wahab

NIM

: 094411058

Department : Tasawuf and Psychotherapy (TP)

Title

: ALTERED STATE OF CONSCIOUSNESS IN

KAROMAHAN PERFORMANCE (A case

study in pondok Pesantren Rohmatul Ummah

Assalafy Jekulo kudus)

Is ready to be submitted joining in the last examination.

Waalaikumsalam Wr. Wb.

Mei, 17 November, 2014

Academic Advisor I

Academic Advisor II

Dr. H. Abdul Muhaya M.A

Dr. Zainul Adzfar, M.Ag

NIP.19621018199101 1 001

NIP. 19730826 200212 1

002

ii

RATIFICATION

This paper was examined by two

experts and passed on Desember

22th, 2014. Therefore, this paper is

accepted as one of requirement for

fulfilling undergraduate degree of

Islamic theology.

Chairman of meeting

Dr. H. Hasyim Muhammad,

MAg

NIP.19720315 199703 1 002

Academic Advisor I

Examiner I

Dr. H. Abdul Muhaya M.A Dr. Muhyar Fanani, M.Ag

NIP.19621018 1991011 001 NIP. 19730314 2001121 001

Academic Advisor II

Examiner II

Dr. Zainul Adzfar, M.Ag

Dr. Machrus M.Ag

NIP. 19730826 200212 1 002 NIP.19631005 199101 1 002

Secretry of meeting

DECLARATION

iii

I declare that this thesis is definitely my own work. I am

completely responsible for content of this thesis. Other writer’s

opinions or findings included in the thesis are quoted or cited in

accordance with ethical standards.

Semarang, November 17, 2014

The writer,

Zalil Wahab

NIM: 094411058

MOTTO

iv

ا ٗر ۡسُي ِه ِر ۡمَأ ۡنِم ُهَّل لَع ۡجَي َ َّللَّٱ ِقَّتَي نَم َو

ُبِسَت ۡحَي َلَ ُثۡيَح ۡنِم ُه ۡق ُز ۡرَي َو ا ٗج َر ۡخَم ُ هَّ ل لَع ۡجَي َ َّللَّٱ ِقَّتَي نَم َو

ِض ۡرَ ۡلۡٱ َو ِءٰٓاَمَّسلٱ َن ِم ٖت ََٰك َرَب مِهۡيَلَع اَن ۡحَتَفَل ْا ۡوَقَّتٱ َو ْاوُنَماَء َٰٰٓى َرُقۡلٱ َل ۡهَأ َّنَأ ۡوَل َو

v

DEDICATION

This mini thesis is deicated to:

My beloved father Suwindi and mother Sarpiyah,

My beloved families Saifuz zuhri, Hasanatul islamiyah, Ahyat

umar rifa’i

My special Advisors teachers ustadz Muhaya and Zainul adzfar

and all of my excelent lectures,

My beloved Zahrotuzzuhurin nadwah

My friends in FUPK and ushuludin faculty especially

Muhammad Yasin, Ahmad munji, Sugiono and Ahmad Ainur

rofiq

vi

ACKNOWLEDGMENTS

Glory to Allah, who created all, to man He gave special

place in His creation. He honored man to be His agent, and to

that end, endued him with understanding, purified his affections

and gave him spiritual insight. So that man should understand

nature, understand himself, and know God through His

wondrous Signs. Glory Him in truth, reverence, and unity. The

Glorious God who sent Muhammad (peace always be upon him)

as Messenger, preaching and working in the dim twilight of

history. He stood for all humanity, orphans, women, and slaves,

whom the world neglected or oppressed. And he comes to me,

bringing the light to lighten the shadow, disclosing the cover of

my indecision and inspiring me with his love to keep struggling,

to win God’s gifts.

This final assignment entitled ALTERED STATE OF

CONSCIOUSNESS IN KAROMAHAN PERFOMANCE (A

Case Study in Pondok Pesantren Rohmatul Ummah Assalafy

Jekulo Kudus) will not be finished if not with the help and

encouragement of those who always take their time to help me

accomplishing this final task. Likewise, nothing I can convey

except the thanks coming sincerely from the deepest of my heart

for their contributions to give moral and material assistance. I

dedicate my special regards to:

I would like to extend my deep appreciation to all those

who have assisted me during my graduates studies at State of

Islamic University (UIN) Walisongo, Semarang. First, I would

like to thank to Prof. Dr. H. Muhibbin, M.Ag, as Rector of State

Islamic University (UIN) Walisongo Semarang. Second, my

sincere thanks go to Dr. Muhsin Jamil, M.Ag as the dean of

Ushuluddin faculty and in the same time as motivator,

inspiration, and father during my study in Ushuluddin Faculty.

My special thanks goes to Mr. Dr. H. Muhaya M.A and

Mr.Dr. Zainul Adzfar, M.Ag and as my academic advisors,

without whose guidance and encouragement, this work could

not possibly have been accomplished. I was benefited greatly

from their constructive criticism and was indebted to them in a

way that perhaps cannot be repaid.

Furthermore, I would like to express my great thanks to

Dr. Sulaiman al-Kumayi, M.Ag as the chief of Tasawuf

Psikoterapi department and viF

i itriyati, S.Psi, M.Si as his

secretary, who both have offered and facilitated me in finding

the problem which is proper to be discussed. Additionally, many

sincere thanks go to all my lectures that taught and educated me

during my studies.

Certainly, I would like to express my special gratitude to

my parents, Suwindi and sarpiyah. They always encourages and

motivates me through their do’a and advices. I also would like

to express my gratitude to my extended all of my family Saifuz

zuhri, Hasanatul Islamiyah, Ahyat umar rifa’i who has always

supported my academic ambition. This simple expression cannot

begin really to describe the depth of my feeling.

Last but not least, I would like to thank to the big family

of my friends from Ushuluddin faculty FUPK Depag (TP and

TH) who supported me to hold on and keep my spirit in

finishing this paper.

Semarang, 17 November 2014

The Writer

Zalil Wahab

094411058

TRANSLITERATION

viii

English transliteration system

International versioni

Arabic

Written Arabic Written

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ح

ḥ

ف

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خ

kh

ق

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د

d

ك

k

ذ

dh

ل

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ر

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m

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i Tim penyusun skripsi, Pedoman Penulisan Skripsi Fakultas

Ushuluddin, ( Semarang : Fakultas Ushuluddin 2013) P. 142 - 144

TABLE OF CONTENT

PAGE OF TITLE ............................................................

i

ADVISOR APPROVAL ................................

ix

.................

ii

ADVISOR APPROVAL .................................................

ii

RATIFICATION .............................................................

iii

THESIS STATEMENT ...................................................

iv

MOTTO ...........................................................................

v

DEDICATION ................................................................

vi

ACKNOWLEDGMENT .................................................

vii

TRANSLITERATION ....................................................

ix

TABLE OF CONTENT ..................................................

x

ABSTRACT ....................................................................

xii

CHAPTER I

A. Background ................................ ...............

1

B. Research Question... .................................

7

C. Aim and Significant of Research.. ............

7

1. The first is aim of research. ................

7

2. The second is significant of research......

7

D. Prior Research... ................................ ........

8

E. Research Method..... .................................

9

1. Data source.................................... .....

9

2. Data collection technique. ..................

10

3. Method of data analysis... ..................

11

F. Systematic of Writing... ............................

11

CHAPTER II.

A. Human Consciousness.. ............................

13

B. Division of Consciousness... .....................

15

C. Altered State of Consciousness.. ...............

17

1. Defining Altered State of

Consciousness..... ........................... 17

2. Induction of Altered State of

Consciousness. ................................ ...

20

3. Characteristics of Altered States of

Consciousness... ................................ .

25

4. Altered State Of Consciousness

Experienced..................................... ...

30

CHAPTER III

A. Description of Pondok P

x

esantren Rohmatul

Ummah Assalafy Jekulo Kudus. ...............

34

B. Karomahan performance in Pondok

Pesantren Rohmatul Ummah Assalafy.... .

36

C. Preparation of Karomahan Performance..

38

1. Fasting.. ................................ ..............

38

2. Prayer... ................................ ..............

39

3. Dhikr Basmall ah ................................

40

4. Dhikr shahadatain..... ........................

40

5. Dhikr istighfar.... ................................

40

6. Dhikr shalawat.. . ................................

40

7. Dhikr tarji’.. ................................ .......

41

8. Wasilah to syekh Abdul jabbar ..........

41

D. The practice of karomahan. ......................

41

E. Experience in Karomahan... .....................

43

F. Use of Karomahan. ................................ ...

46

CHAPTER IV.

A. Karomahan and Khodam.. ... .....................

47

B. Benefit of consciousness change....... ........

53

CHAPTER V.

A. Conclusion...... ..........................................

55

B. Suggestion ................................ .................

56

C. Closing.... ..................................................

57

BIBLIOGRAPHY

CURRICULUM VITAE

ABSTRACT

xi

Key word: Altered state of consciousness, karomahan

performance

Karomahan is one of kind of psi phenomenon. It has been

held in Pondok Pesantren Rohmatul Ummah Assalafy Jekulo

Kudus and became one of the ilmu hikmah that is studied. Usually,

this performance practiced on 1st night of syuro. This

performance involved all of student ( murid) when be held, as

short description this performance is contest of spirit ( khodam).

This phenomenon was believed as performance of spirit (khodam),

for example, practitioner behave like animal, usually like lion or

tiger and he is able to be what he want. Practitioner also was

believed had psi power as prerequirement to do karomahan

performance.

This study is field research and tries to answer what is

karomahan, and what kind of feeling and experience in this

performance. The writer will describe what is karomahan

according to data of observation and interview. Based on this data,

the researcher will analyze and indentify scientifically what

actually happen in this performance, and what is the correlation

with altered state of consciousness, is that true or fake

performance. Furthermore, researcher want to explaine what is

benefit of karomahan scientifically. The last writer draws several

conclusions related to the focus of study.

Based on data, karomahan can be described as khodam

performance, but in modern term karomahan is performance of

consciousness change (change of normal consciousness into

altered state of consciousness) where practitioner can access the

consciousness (character) what be intended. This research answer

khodam phenomenon scientifically and explain it clearly. This

performance give the experience to the practitioner. This is called

as altered state of consciousness experience. This experience

appropriate to general characteristic of altered state experience.

Karomahan experience can be clasified into nine feeling or

experience, there are strong believe in the beginning, heavy and

dizzy in the first induction, change body image, forgot time, sense

of ineffable, change in meaning or significance, change emotional

expression and the last is tired after performance. The main

function of karomahan is change of consciousness from normal

state to altered state of consciousness. This function affect to

meaning of perception. So, people can be meaningful of life.

CHAPTER I

INTRODUCTION

A. Background

Psychology in general is the science of consciousness.

Every science in psychology is always in contact with

consciousness either directly or indirectly. Human being tried to

correlate their behavioral experience with the awareness within,

they also tried to connect consciousness to one another. Human

consciousness is always connected with their environment even

though they do not realize it.ii

Further discussion about consciousness, there is other

side of normal consciousness as known by ASC (altered state of

consciousness). iii Come in with ASCs our present science of

psychology growt to understand human experience such as

human consciousness when trance, hypnotic, mindfulness,

dreaming, drugs intoxication, shamanic experience, spirit

ii Charlest t tart, Transpersonal Psychologies. Harper & Row

publisher, New York, 1977. Page 3.

iii Charlest t tart explained normal state of consciousness is the one

in which he spends the major part of his waking hours. Normal state of

consciousness and mind are quite similar and similar to all other normal men

that is almost a universal assumption and one of questionable validity. An

altered state of consciousness is feels a qualitative shift in his pattern of

mental functioning, that he feels not just a quantitative shift (more or less

alert, more or less visual imagery, sharper or duller, etc.), but also that some

quality or qualities of his mental processes are different.

possesion, etc. this theory placed in fourth force (transpersonal

psychology).iv

Transpersonal psychology is concerned with the study of

humanity's highest potential, and with the recognition,

understanding, and realization of unitive, spiritual and

transcendent states of consciousness.v

ASCs also noticed by individual deviation mental states

of subjective experience or psychological functioning, from the

cognitive norms of that individual during waking, alert

consciousness. Generally, ASCs can be produced by any agent

wich interferes with normal flow of sensory stimuli, the normal

outflow of motor impulses, the normal ‘emotional tone’ or the

normal flow and organisation of cognitive processes. Specific

activities which can cause such irregularities include sensory

deprivation (sleeplessness or fasting), meditation, intensive and

prolonged dancing, repetitive movement (particularly when

iv There are fourth force theory in psychologi: positivistic or

behavioristic theory ("first force"), classical psychoanalytic theory ("second force"), humanistic psychology ("third force"), Transpersonal Psychology ("fourth force")

v Alternative Journal of Nursing July 2006, Issue 11, page 2.

combined with rhythmic sound, light flicker or fatigue) and the

consumption of psychoactive (mind-altering) substances.vi

ASCs can be produced through a variety of methods and

can appear in almost any context. Inducing the transition to an

ASC is a three-step process, based on two psychological and

physiological operations. The process is what happens internally;

the operations are the particular things you do to yourself, or

someone does to you, to make the induction process happen. In

the following pages the steps of the process are described

sequentially and the operations are described sequentially, but

note that the same action may function as both kinds of

induction operation simultaneouslyvii

The first induction operation is disrupting forces in order

to disrupt the stabilization of your normal consciousness, to

interfere with the loading, positive and negative feedback, and

limiting processes/structures that keep your psychological

structures operating within their ordinary range. Several

stabilization processes must be disrupted. Stabilization processes

can be disrupted directly when they can be identified, or

indirectly by pushing some psychological functions to and

vi David collard, Altered States of Consciousness and Ritual in Late

Bronze Age Cyprus, thesis, University of Nottingham, t.th. page 24-25.

vii Charles T tart, State Of Consciousness, Dutton publisher, New

York, 1983. Page 71.

beyond their limits of functioning. Particular subsystems, for

example, can be disrupted by overloading them with stimuli,

depriving them of stimuli, or giving them anomalous stimuli that

cannot be processed in habitual ways. The functioning of a

subsystem can be disrupted by withdrawing attention/awareness

energy or other psychological energy from it, a gentle kind of

disruption.viii

The second induction operation is to apply patterning

forces, stimuli that then push disrupted psychological

functioning toward the new pattern of the desired ASC. These

patterning stimuli may also serve to disrupt the ordinary

functioning of the normal consciousness insofar as they are

incongruent with the functioning of the normal consciousness.

Thus the same stimuli may serve as both disruptive and

patterning forces. The conclusion is there are two induction

operations to entering altered state of consciousness, disrupting

forces and patterning forces.

Entering an ASC was seen as providing a means of

entering or interacting with the supernatural world and its

inhabitants, commonly interpreted with reference to religious

belief and experience, and associated with a corresponding shift

viii Ibid, page 72.

from the ‘normal’, natural world towards an ‘other’ or ‘spiritual’

world.

Study about ASCs in society are describing and

concepting phenomena ASCs experienced in cross-cultural

meaning, habitat, attitude, ritual, and spiritual practice. The

cultural meaning supplied for these states and the institutional

framework within which they operate vary from society to

society, and thus the specific functions they fulfill vary also. Yet,

there are some common trends. In traditional societies and to a

considerable extent in modern societies as well the context in

which such pat- terned states are viewed most often by the

people concerned is one that we may broadly call "religious." I

mean here that altered states tend to be spoken of in connection

with supernatural entities such as "spirits" or "souls." Thus, a person in an altered state may be thought of as "possessed" by

certain spirits or, on the other hand, his soul, or one of his souls,

may be thought to be temporarily absent. Such beliefs account

for the individual's altered behavior as well as for his altered

subjective experience of himself and of the world. If he behaves

strangely, the behavior may be attributed not to him but to a

possessing spirit.ix

Based on concept of phenomena spirit possesion, society

try to use and mastering soul or spirit discipline. It is can be

indicated by existency of ritual spirit mediumship, shamanic

phenomena, spirit releasement practice, and moreover, spirit

medium performancex (like: debus, kuda lumping, reog, spirit

transformation,spirit communication, etc).

Bourguignon divided of possession phenomena into two

types. Both types include the belief that a ‘person is changed in

some way through the presence in him or on him of a spirit

entity or power, other than his own personality, soul, or self’.

The two types were labelled ‘possession trance’ and

‘possession’. Possession trance is expressed in altered states of

consciousness; in possession, such trance states are absent. Thus

also known as executive possession and possession and

pathogenic possession. Both possession forms entail the direct

ix Erika Bourguignon , Altered States of Consciousness, and Social

Change, Ohio State University Press, United States of America. 1973. Page

3.

x Spirit medium performance is term used by Raimond Firth in the

book Religion Humanist Interpretation to describe ritual in malay. He gave title “ A malay spirit medium performance” . This ritual begin with music

instrument and pantomimic dancing. When a man as spirit medium goes in to

a trance, claims to be a god and dance in the name of god. (Raimond Firth,

Religion Humanist Interpretation, Routledge, New York, 1996.page 112-

115).

actions of spirit entities in or on a person’s body. Pathogenic

possession concepts result from the operation possession

concepts result from the operation of cognitive tools that deal

with the representation of contamination (both positive and

negative); the presence of the spirit entity is typically (but not

always) manifested in the form of illness. Executive possession

concepts mobilise cognitive tools that deal with the world of

intentional agents; the spirit entity is typically represented as

taking over the host’s executive control, or replacing the host’s

‘mind’ (or intentional agency), thus assuming control of bodily

behaviours.xi

In other side, there is phenomena in Pondok Pesantren

Rohmatul ummah Assalafy Jekulo Kudus that have correlation

with spirit or possession. This phenomena is karomahan xii

performance. karomahan is one of the Ilmu hikmah that be

studied and practiced in Pondok Pesantren Rohmatul ummah

Assalafy Jekulo Kudus . Karomahan was believed as

phenomena where human communicate with spirit. Here,

practitioner can call spirit that he want, and the spirit hold on

and take over the body of practitioner. When the spirit take over

the body, performance the ability of the spirit will happen. This

xi Ethnos, vol. 73:1, march 2008 (pp. xx–xx). Page 1-3.

xii Karomahan also known as struman in general society, karomahan is term that be used in Pondok Pesantren familiarly.

performance is performance that out of ordinary habitat of

human being and strange for ordinary consciousness.

For example of karomahan is performance of macan

putih (white tiger), where the body practioner was taken over by

macan putih ( white tiger) spirit. This performance show

practitioner move easily as seem as tiger, jump and have

behavior like tiger. This phenomena is performance where the

body of practitioner was taken over by spirit of tiger. This

phenomena practitioner become medium for the other spirit and

the spirit can use the body of practitioner as long as the

performance happen.

Moreover about spirit, Islam described and explained

that spirit is god bussiness. Human being just know little about it.

ٗلٗيِلَق َّلَِإ ِمۡلِعۡلٱ َن ِم مُتيِتوُأ ٰٓاَم َو يِ ب َر ِر ۡمَأ ۡنِم ُحو ُّرلٱ ِلُق ِِۖحو ُّرلٱ ِنَع َكَنوُلَئ ۡسَي َو

“And they ask you about the soul. Say: The soul is one of the

commands of my Lord, and you are not given aught of

knowledge but a little.”xiii

And Qur’an Al-Baqarah verse 1-3 explained that belive

to spirit is one of symbol of faith :

َة َٰوَلَّصلٱ َنوُميِقُي َو ِبۡيَغۡلٱِب َنوُنِم ۡؤُي َنيِذَّلٱ ٢ َنيِقَّتُمۡل ِل ىٗدُه َِۛهيِف ََۛبۡي َر َلَ ُبََٰتِكۡلٱ َكِلََٰ ذ١ ٰٓمٰٓلا

٣

َنوُقِفنُي ۡمُهََٰنۡق َز َر اَّمِم َو

xiii Qur’an Al Isro’ 85

” Alif Lam Mim.This Book, there is no doubt in it, is a guide to

those who guard (against evil).Those who believe in the unseen

and keep up prayer and spend out of what We have given them”.

Even in this verse Allah has warned not to question the

human spirit, because the spirit of the problem only God knows,

but many of the scholars also discuss and investigate the nature

of the soul. Among the opinions that are: xiv

1. The Spirit it is jisim ( objects ) , conscience ( in the form

of a living light ) , down to the world of high nature , in

contrast to its jisim ( body ) physical that can be seen and

touched it .

2. Spirit was in the bodies (physical body) a person, as the

flow of water in the roses, or in which the flow of fire in

the embers.

The Spirit gives life to the body of a person during a

body that is capable and able to accept it. If the body is not able

to accept the spirit, the body becomes dead. This opinion is the

opinion of Al - Razi and Ibn al-Qayyim. According Al - Ghazali,

AI - Asfahani Ragib and Abu Al – Qasim it was not the spirit nor

xiv

Users.6.nofeehost.com/alquranonline/Alquran_Tafsir.asp?pageno=5&SuratK

e=17. Retrieved on may 5 2014.

body and shaped something, but it is just something that is

dependent on the care of the body and body finish interests.xv

After described the teoritical explanation about ASCs

and look at phenomena of karomahan performance, I intend to

make researh in this field. In this research, I will describe

karomahan/struman, what kind of ASC feeling/experience in

karomahan performance. What the characteristic ASC of

karomahan performance. It is true or lie when a man goes to

trance in performance, claims to be animal, ghost, evil, angel, or

god.

B. Research Question

Based on descriptive explanation above, I will make

border in this research to make easy understanding. The

question research in this project can be pressed in question

below :

1. What is karomahan performance ?

2. What kind of feeling/experience in karomahan

performance?

C. Aim and Significant of Research

Every study project has purpose, generally, it can be

useful for other directly or indirectly. As regards to clarify what

xv Ibid

is the aim and significant of research, following description will

explain what is the aim and what is the significant of research.

1. The first is aim of research

a. To know comprehensively the concept altered

state of consciousness in general psychology

b. To know and make description karomahan

performance phenomena

c. In general, to develop the science of Islamic

psychology discipline and also enrich science in

Islamic development.

2. The second is significant of research

The significant of research can be divided in two

parts that is theoretically and practically:

a. Theoretically, I hope this research can be

literature and became contributor (in the form of

an idea or suggestion) for the Islamic thought and

psychology science.

b. Practically, this research can increase treasure

and thought firmament and apply the science in

reality of life.

D. Prior Research

Actually, prior research or literature review in a study

project have purpose to get framework of thinking and

barometer research, in order to get an expected result. There

many research about ASCs experienced, this research have

theme study cross-cultural.

Research, written by Mukhamad Rikza, Ilmu kanuragan

di pondok pesantren Rohmatul Ummah Assalafy Jekulo Kudus.

This research described about kind of Ilmu kanuragan that be

studied in pondok pesantren. This research also described

motivations and methode of santri (student) study about Ilmu

kanuragan.xvi

Thesis written by Lucy Angela Clare Springate, Kuda

lumping dan fenomena kesurupan Massal: Dua studi kasus

tentang kesurupan Dalam kebudayaan jawa. This research

report was conducted as a case study on spirit possession

in Java. The report focused on two case studies that

involve spirit possession: one being a traditional Indonesian

dance called kuda lumping and the second being a form of

mass possession that occurs mainly amongst female high school

students and female factory workers in Indonesia. The report

xvi Mukhamad rikza, Ilmu kanuragan di pondok pesantren Rohmatul

ummah Assalafy Jekulo Kudus. Individual research IAIN Walisongo

Semarang 2010. Page vi

found that spirit possession plays an important role in

Indonesian culture and society and that there are numerous

contributing factors concerning the reasons as to why spirit

possession occurs and what it means to Javanese people.xvii

Thesis written by David Collard, Altered States of

Consciousness and Ritual in Late Bronze Age Cyprus. This

thesis combines an anthropological approach to the study of

Altered States of Consciousness (ASCs) with a detailed analysis

of previously published evidence for the consumption of

psychoactives from Late Bronze Age Cypriote (Late Cypriote)

contexts to investigate the possibility that such mental

phenomena may have been utilised within religious rituals of

this period. This evidence primarily consists of ceramic vessels

associated with the consumption of opium and alcohol (often

supported by organic residue analysis), but also includes

iconography, ethnographic and historical sources and neuro-

psychological studies of the effects of the relevant psychoactive

substances. This range of evidence is analysed using a

‘contextual analysis’ designed to interpret the meanings

(symbolic and socio-political) associated with the ASCs these

xvii Lucy Angela Clare Springate, Kuda lumping dan fenomena

kesurupan Massal: Dua studi kasus tentang kesurupan Dalam kebudayaan

jawa. Thesis, fakultas ilmu sosial dan ilmu politik Universitas

muhammadiyah malang, 2009. Page iv-v.

substances can induce, particularly in relation to ritual

practice.xviii

Research about ASCs there are many differencies and

many characteristic, it is caused by vary of ritual and methode.

This is in step with the multiple varies of culture and ritual

practice in society. It is the reason this study would be

conducted.

E. Research Method

Based on formulation of the problem above, then the

process of writing this thesis is field research. The data will be

combined to explain the question of research, there are books

articles, journals and the other writings will be analyze and

make conclusion about it. Therefore, to create these data or

information needed systematic as follow:

1. Data source

Data source have two categories, primary source

(the primary data that will be basic reference) and

secondary source (additional writings that support the

primary sources or basic reference).

a. Primary sources

xviii David Collard, Altered States of Consciousness and Ritual in

Late Bronze Age Cyprus. Thesis, Philosophy university of Nottingham. Page

1

The primary source is data which acquired in direct

from research subject as source information

searchable. The primary data in this research are field

observation.

b. Secondary source

Secondary source is data which advocates and

supports this research. There are books on occasion

of the formulation of the problems, internet sources,

journals, articles, or much information directly

contributed to the topic.

2. Data collection technique

A data collection technique describe step of

strategy in research, because primary purpose of research

is getting data, and make analysis or conclusion. Without

understanding about technique of data collection

researcher will not have data appropriate with standard

research. These research use three technique to collect

data:

a. Observation

Observation is appropriate with social research. It is

useful for deep understanding and see through the

reality of subject. There are several reason this

research use observation as data collection

technique:xix

1) Observation based on direct experience. Direct

experience is effective tool to prove the truth.

2) The researcher can make self-note, it should be or

based on reality.

3) Observation technique give possibility to design

knowledge together (researcher and subject)

b. Interview

Interview is conversation which have certain

purpose. This conversation is held by interviewer and

interviewee. The purpose of interview is construct,

verify, change, and extent the concept (about people,

incident, organitation, feeling, motivation, demand,

care, and etc).xx

c. Document and Record

Record is noted statement that is written by individu

or organization in order to examine the incident.

Document is all of literature that is not be prepared

xix Lexy J. Moleong, Metodologi Penelitian Kualitatif, PT Remaja

Rosdakarya, Bandung, 2013. Page 174-175

xx Ibid, page 189.

by investigator (different with record). Below is

several reason record and document was used:xxi

1) Rich source, stable, and motivated source.

2) Useful as evidence, probable to extent point of

knowledge.

3) Appropriate in context, natural literature.

3. Method of data analysis

Analysis data is effort to splash around with data,

organize data, elaborate data, examinate, seek and find

out the form, and decide in order to share with other.xxii

The most serious and central difficulty of qualitative data

is that methods of analysis. It will mess up if there is not

well formulate. Data analysis in qualitative research is an

ongoing activity that occurs throughout the investigative

process rather than after process.xxiii

Analysis data this project is descriptive analysis

method, which analyzes the data without using statistics.

The author will describe, or explain about the altered

state of consciousness experienced in spirit medium

performance.

xxi Ibid, page 216-217.

xxii Ibid. Page 248

xxiii Sugiyono, Metode Penelitian Kuantitative Kualitatif Dan R&D.

Alfabeta. Bandung. 2006. Page 275

F. Systematic of Writing

In order to get a main image of research

comprehensively, and to be able to get connection between one

chapter and other, it needs to be explained with a systematic

writing which arranged as below:

The first chapter is general review of this research,

describing the background, and the research question. Besides

that, there are also explain the aim and significant which wants

to reach, prior research, and description method research

(consists: data source, data collection techniques and method of

data analysis), the last is systematic of writing.

The second chapter discusses the altered state of

consciousness in psychology, this chapter consist of: human

consciousness, division of consciousness, and altered state of

consciousness.

Chapter three discuss about description of karomahan

performance. this chapter consist of : description of Pondok

Pesantren

Rohmatul

Ummah

Assalafy

Jekulo

Kudus ,

karomahan In Pondok Pesantren Rohmatul Ummah Assalafy,

method of karomahan, feeling/experience in karomahan, benefit

of karomahan.

The fourth chapter is an analysis altered state of

consciousness experienced in karomahan performanced. This

chapter consist of feeling/ experience before performance

(preparation), feeling/ experience in processing performance,

feeling/ experience after performance, and also karomahan in

modern era.

Fifth chapter is the last chapter, consist of conclusion of

matter this research, suggestions, that are considered relevant

and important to the subject matter, and the closing of this

research.

CHAPTER II

ALTERED STATE OF CONSCIOUSNESS

A. Human Consciousness

Consciousness is the fundamental fact of human

existence, it can be seen from the viewpoint of persons

examining their own experience. Scientists have concentrated on

studying the human brain and behavior objectively. They have

largely ignored consciousness, since they cannot directly

observe other people's conscious experience. Yet the fact of

consciousness remains, and no account of human life can be

complete if it ignores consciousness. It is psychology's particular

responsibility, among all the sciences, to try to come to grips

with the fact of consciousness. What is it? What are its forms?

What is consciousness? The question has captivated

philosophers, scientists, and count-less other thinkers for

thousands of years. There are two ways to understand

consciousness, the first is called “primary phenomenal

consciousness” xxiv and

the

second

is

“reflective

consciousness”xxv. Consciousness is itself a controversial term,

xxiv Primary phenomenal consciousness consists of patterns of

subjective experience: sensations, percepts, emotions, body image, mental

images, and inner musings.

xxv Reflective consciousness is dependent on primary phenomenal

consciousness, because reflective consciousness requires that we focus on

some particular phenomenal content and select it as input for further

so any definition would be tentative at best. Indeed, the act of

defining is itself one small aspect of the totality of

consciousness, so how can one ever expect the part to

satisfactorily define the whole? However, for the purposes of

this discussion, Dennett (1991) explained:xxvi

Consciousness refers to the subjective awareness and

experience of both internal and external phenomena. These

phenomena may include but are not limited to: internal

sensations, perceptions, thoughts, emotions, and the sense of self,

as well as perception of all classes of external objects, events,

and other stimuli. Part of the major problem in understanding

and defining consciousness has been precisely how such a

seemingly “external” object as a brain could possibly produce or

experience subjective internal states. Such considerations lie

outside the purview of this discussion.

Charles T tart explained consiousness is a system. This

system consist of awarness/attention, energy, and structures.

Awarness/attention is an ability to know or sense or cognize or

recognize that something is happening, Energy here used in its

most abstract sense, that is the ability to do work, to make

conscious processing, such as naming, categorizing, judging, evaluation, or

choice of the next course of action.

xxvi Daniel C. Dennett, Consciousness explained, Brown and

Company, New York, 1991, page 21-42

something happen, and the structures refers to a relatively stable

organization of component parts that perform one or more

related psychological functions.xxvii Conciousness arise because

of interaction in the system (awarness/attention, energy, and

structures).

B. Division of Consciousness

Talking about consciousnes must be correlated with the

stage of consciousness. It means that state of consciousness.

Stages of consciousness can be devided become two categories

that is state of conciousness (SoC) and altered state of

consciousness (ASC). Charlest T tart stated that often happens

when terms get into common use, they tend to be used so

generally and imprecisely that they lose their descriptive value,

and this is rapidly happening with SoC and ASC. So he

introduced more specific terminology, a discrete state of

consciousness (d-SoC) and a discrete altered state of

consciousness (d-ASC). xxviii

1. Discrete state of consciousness (d-SoC)

Discrete state of consciousness (d-SoC) can be

defined as a specific pattern of functioning of the mind,

xxvii Charles T tart, state of consciousness, Dutton Publisher, New

York, 1983. Page 10-14

xxviii Charlest t tart, Transpersonal Psychologies. Harper & Row

publisher, New York, 1977. Page 14

recognizing that this pattern may show a range of

variation in its specifics while still remaining the same

overall pattern. Thus will recognize a variety of objects

as automobiles even though they vary in shape, size,

color, and other specific features. Within a d-SoC,

particular parts of the pattern, particular psychological

functions, may function faster or slower, more or less

efficiently, or show a change in the particular content

they are working with, but the overall pattern remains

the same. example, I looked around the room the content

of my particular perceptions changed from a door to a

clock to a window, but I was in my ordinary state of

consciousness all the time. I felt basically the same while

looking at all three different things, my mind continued

to function by a certain set of rules for reasoning and

processing information, and so forth.xxix

2. Discrete altered state of consciousness (d-ASC)

Discrete altered state of consciousness (d-ASC)

is a radical alteration of the overall patterning of

consciousness (compared to some reference d-SoC,

usually our ordinary waking d-SoC) such that the

experiencer of the d-ASC (or perhaps an observer) can

xxix Ibid.

tell that different laws are functioning, that a new,

overall pattern is superimposed on his experience. A d-

ASC, can be illustrated by a state like dreaming,

intoxication with a drug, or a possible result of

meditative techniques. For example, I have had a dream

of looking at the door, then at the clock, then at the

window. The specific content and sequence might have

been the same as in my ordinary d-SoC, yet (on

awakening) I would clearly recognize that the overall

patterning of my mental functioning had been quite

different from what it ordinarily is. It is radical

alterations, not just minor shifts in content or quantitative

changes of functioning, but "radical" changes in the parts

that constitute the pattern may include major quantitative

shifts

in

the

range

of

functioning

of

psychological/physiological functions such as memory,

reasoning, sense of identity, and motor skills, and the

temporary disappearance of some functions and

emergence of new functions not available in the ordinary

d-SoC.xxx

xxx Ibid. Page 14-15.

C. Altered State of Consciousness

1. Defining Altered State of Consciousness

Understanding altered state of consciousness

should be have notion about study of consciousness.

Based on two point of study consciousness, below will

be describe some definition of altered state of

consciousness, so we can make distinction altered state

of consciousness and make clarification about the

definition.xxxi

Defining altered state of consciousness must be

referred by consciousness theory. Both primary

phenomenal consciousness and reflective consciousness

must be involved for something to count as an ASC. In

primary phenomenal consciousness there is a changed

pattern

of

subjective

experience,

in

reflective

consciousness a cognitive judgment must be passed to

the effect that the pattern of experience is subjectively

recognized as somehow crucially different from normal.

What seems to be in common with the definitions is that

there has to be a change in the content of consciousness

(change in primary phenomenal consciousness) and at

least an implicit assumption that the person being in an

xxxi A. Revonsuo et al, Philosophical Psychology Vol. 22, No. 2,

April 2009. page 188

ASC should somehow recognize this and be able to give

introspective reports about it (involvement of reflective

consciousness).

According to G.W Farthing definition of altered

state of consciousness is a temporary change in the

overall pattern of subjective experience, such that the

individual believes that his or her mental functioning is

distinctly different from certain general norms for his or

her normal waking state of consciousness. This result

ASC include change in attention, memory, and higher

level thought processes. xxxii

Charles T tart argues that An altered state of

consciousness for a given individual is one in which he

clearly feels qualitative shift in his pattern of mental

functioningxxxiii, that is, he feels not just a quantitative

shift (more or less alert, more or less visual imagery,

sharper, duller, etc.), but also that some quality or

qualities of his mental processes are different.xxxiv

xxxii Clayton D. Drinko , Theatrical Improvisation, Consciousness,

and Cognition, Palgrave Macmillan, New York, 2013. Page 102.

xxxiii For those who prefer a behavioristic approach an ASC is a

hypothetical construct invoked when the behavior of verbal report is radically

different from his ordinary behavior

xxxiv Tart, C. T. Introduction to the first edition. In C. T. Tart (Ed.),

Altered states of consciousness. San Francisco: HarperCollins. (1990). Page

1-2

Furthermore Revonsou et al explain that altered

state of consciousness is the state of the mechanisms of

conscious representation. When those mechanisms are

altered in such a way as to misrepresent rather than

represent the world, then the person is in an ASC. So,

they make definition of ASC as a state of the

mechanisms of representation in the brain resulting in a

global misrepresentation in organization of the overall

contents of consciousness at some moment in relation to

the surrounding (‘‘world’’) context (in which they

occur).xxxv

From many description of definition Altered state

of consciousness, those can be concluded that the last

definition is more appropriate with theory of

consciousness. Because that it is not the contents of

consciousness

that

define

whether

a

state

is

‘‘normal’’xxxvi or ‘‘altered’’ but its relation to the world.

Thus, in an altered state, consciousness relates itself

xxxv A. Revonsuo et al. Op.cit., page195-196

xxxvi Normal state of consciousness is a state of the mechanisms of

conscious representation in the brain. In the normal state, the mechanisms of

representation carry accurate information from ‘‘world’’ to consciousness.

The overall contents of consciousness thus accurately represent the

surrounding ‘‘world.’’ In the normal state of consciousness, primary

phenomenal consciousness contains patterns of subjective experience that

represent the world and the organism in ways that are functionally accurate

representations of aspects of the world/organism.

differently to the world, in a way that involves

widespread misrepresentations of the world and/or the

self. ASC should not be defined as an altered

phenomenal state of consciousness, but an altered

representational state of consciousness. It is not

necessarily the phenomenal surface itself that is altered,

but the context in which the phenomenal surface. By

looking at the phenomenal experience, we cannot know

whether there is an ASC or not.xxxvii

2. Induction of Altered State of Consciousness

After talking and describing about definition of

altered state of consciousness, now we will discuss how

to reach it, or commonly called by inducing altered state

of consciousness. Inducing the transition to an ASC is a

three-step process, based on two psychological and

physiological operations. The process is what happens

internally; the operations are the particular things you do

to yourself, or someone does to you, to make the

induction process happen. In the following pages the

steps of the process are described sequentially and the

operations are described sequentially, but note that the

same action may function as both kinds of induction

xxxvii A. Revonsuo et al. Op.cit. page 194.

operation simultaneouslyxxxviii. So, inducing altered state

of consciousness influenced by psychological and

physiological operation.

The first induction operation is to disrupt the

stabilization of your normal state of consciousness, to

interfere with the loading, positive and negative

feedback, and limiting processes/structures that keep

your psychological structures operating within their

ordinary range. Several stabilization processes must be

disrupted. Stabilization processes can be disrupted

directly when they can be identified, or indirectly by

pushing some psychological functions to and beyond

their limits of functioning. Particular subsystems, for

example, can be disrupted by overloading them with

stimuli, depriving them of stimuli, or giving them

anomalous stimuli that cannot be processed in habitual

ways. The functioning of a subsystem can be disrupted

by withdrawing attention/awareness energy or other

psychological energy from it, a gentle kind of

disruption.xxxix

xxxviii Charles T tart, state of consciousness, Dutton Publisher, New

York, 1983. Page 71.

xxxix Ibid, page 72.

The second induction operation is to apply

patterning forces, stimuli that then push disrupted

psychological functioning toward the new pattern of the

desired ASC. These patterning stimuli may also serve to

disrupt the ordinary functioning of the normal state of

consciousness insofar as they are incongruent with the

functioning of the normal state of consciousness. Thus

the same stimuli may serve as both disruptive and

patterning forces. The conclusion is there are two

induction operations to entering altered state of

consciousness, disrupting forces and patterning forces.

After explain about induction operation, now will

describe induction process. The induction process can be

seen at sketches Steps in the induction of an ASC

below:xl

Figur.1.1 Steps in the induction of an ASC.

xl Ibid page 73.

The explanation about the figure of ASC:

a. The first figure is the normal state of consciousness

(represented as blocks of various shapes and sizes

(representing particular psychological structures)

forming a system or construction (the state of

consciousness)

in

a

gravitational

field

(the

environment).

b. The second figure is Disrupting and patterning

forces, represented by the arrows, are applied to

begin induction. Changing relationship of some of

the latent potentials outside consciousness, changes

we must postulate from this systems approach and

our knowledge of the dynamic unconscious, but

about which we have little empirical data at present.

c. The third figure is disrupting forces are successful in

finally breaking down the organization of the normal

state of consciousness. The construction/state of

consciousness comes apart, and a transitional period

occurs.

d. The last step is the patterning stimuli/forces must

now push the isolated psychological structures into a

new construction, the third and final step of the

processes in which a new, self-stabilized structure,

the ASC, forms. Some functions available in the

normal state of consciousness may be available at the

same or at an altered level of functioning in the ASC.

ASCs can be produced through a variety of

methods and can appear in almost any context. In

general terms, it has been proposed that ASCs are

produced by any agent or maneuver which interferes

with the normal inflow of sensory or proprioceptive

(body awareness) stimuli, the normal outflow of motor

impulses, the normal ‘emotional tone’ or the normal flow

and organization of cognitive processes.xli

Arnold M. Ludwig described specific conditions

under which ASCs occur, dividing them into five

categories:xlii

a. Reduction of exteroceptive (sensory) stimulation

and/or motor activity. This includes the reduction of

sensory input, the change in patterning of sensory

data or the constant exposure to repetitive

monotonous stimulation. Examples in this category

xli David Collard, Altered States of Consciousness and Ritual in Late

Bronze Age Cyprus. Thesis, Philosophy university of Nottingham. Page 38

xlii. Arnold M. Ludwig, Introduction to the first edition. In C. T. Tart

(Ed.), Altered states of consciousness. San Francisco: HarperCollins, 1990.

Page 10-13.

include Highway hypnosis, solitary confinement

ASCs, nocturnal hallucination and hypnotic trance.

b. Increase of exteroceptive (sensory) stimulation

and/or motor activity and/or emotion. Here, ASCs

result

primarily

from

sensory

overload

or

bombardment, which may or may not be

accompanied by strenuous physical activity or

exertion. Examples include brainwashing, mass

hysteria, religious conversion and healing trance,

spirit possession states, shamanistic divination and

prophetic trance, ecstatic trance (dervishes), fire-

walkers trance and ASCs resulting from inner

emotional turbulence or conflict. The phenomenon

of sonic driving also fits into this category, whereby

ASCs can be induced by repetitive rhythmic sound,

often in combination with intensive and prolonged

dancing and enhanced by any corresponding

fatigue, hyperventilation or increase in body

temperature.

c. Increased alertness or mental involvement. This

category includes ASCs which result primarily

from focused or selective hyper-alertness over a

sustained period of time. Examples include trance

resulting from prolonged vigilance, fervent praying

and total mental involvement whilst listening to a

charismatic speaker.

d. Decreased alertness or relaxation of critical faculties.

This category is characterized by passive states of

mind where goal-directed thinking is minimal.

Examples include mystical states achieved through

meditation, daydreaming, drowsiness and music

trance.

e. The presence of somatopsychological factors. This

refers to mental states resulting from alterations

in body chemistry. Examples include ASCs resulting

from

dehydration,

hormonal

disturbances,

hyperventilation or sleep deprivation, hypoglycemia

from fasting, toxic deliria and ASCs induced via the

ingestions of psychoactive substances

3. Characteristics of Altered States of Consciousness

There are many features of ASCs experienced in

common. Those are caused by differences in outward

manifestation and subjective experience. Even though

apparent differences among ASCs, we shall find that

there are a number of common denominators or features

which allow us to conceptualize these ASCs as

somewhat related phenomena.xliii Ludwig suggests that

the characteristics of most ASCs, at least during clinical

tests are:xliv

a. Alterations in thinking. Within this category

Ludwig includes subjective disturbances in

concentration, attention, memory and judgment.

Primary thought processes often predominate and

reality testing can be impaired. The distinction

between cause and effect becomes blurred,

reflective awareness is diminished, and an

individual may become less aware of being

awake and can experience an inward shift in the

direction of attention.

b. Disturbed time sense. The subject may feel

timelessness, time coming to a standstill or a

slowing or quickening of time.

c. Loss of control. The subject often experiences a

loss of self-control. During the induction phase a

subject may actively try to resist the ASC, fearing

this loss of control, while in other cases they may

relish giving in to experience, perceiving greater

control or power through the loss of control.

xliii Ibid page 13

xliv Ibid page 13-17

This condition is often occur in mystical,

revelatory, spirit possession states, where the

subject relinquishes conscious control in the

hope of experiencing divine truths,

clairvoyance, cosmic consciousness, communion

with the spirits or supernatural powers.

d. Change in emotional expression. This includes

sudden and unexpected delay of emotion,

more intense displays than normal and

emotional extremes.

e. Body-image change. This includes a wide array

of changes to the way in which subjects perceive

their body, whereby various parts of the body

may feel shrunken, enlarged, distorted, heavy,

weightless, disconnected, ‘strange’ or ‘funny’,

experiences

of

dizziness,

blurred

vision,

weakness, numbness, tingling and analgesia may

also occur. Also common are experiences of a

profound sense of depersonalization, a schism

between body and mind or feelings of the

dissolution of boundaries between the self and

others, the world or the universe. In religious

settings,

these

may

be

interpreted

as

transcendental or mystical experiences of

oneness,

expansions

of

consciousness

or

oblivion.

f. Perceptual

distortions.

These

include

hallucinations, increased visual imagery and

subjective hyper acuteness of perceptions. This

can also include synesthesia, where one form of

sensory experience is translated to another form

(for example, smelling a color). The content of

the perceptual distortions is particularly subject

to the influence of cultural, individual and neuro-

physiological factors.

g. Change in meaning or significance. This

includes a tendency for subjects to attach an

increased meaning or significance to their

experiences, ideas or perceptions, contributing to

feelings of profound insight, illumination or

truth. This represents one of the most important

features

of

the

mystical

or

religious

consciousness and is likely to explain the use of

ASCs to achieve ‘revelation’ in the context of

religious ritual.

h. A sense of the ineffable. Because of the

uniqueness of subjective experience often

associated with certain ASCs, subjects often

find it difficult to explain them to someone

who has not undergone similar experience.

i. Feelings of rejuvenation. On emerging from an

ASC many claim to experience renewed hope,

rejuvenation or rebirth.

j. Hyper suggestibility. This describes an

increased susceptibility to accept or

automatically respond uncritically to specific

commands or requests or to non-specific cues.

This characteristic is probably related to the

reduction in critical faculties and capacity for

reality testing and in an effort to compensate

subjects may rely more heavily on suggestions of

perceived authority figures. The dissolution of

boundaries of the self-common in ASCs may also

contribute to believing that an authority

figure’s wishes are one’s own, while

suggestions may also be accepted as concrete

reality or viewed with increased significance.

Charles t tart statated important variations over

known d-ASCs need to be distinguished: xlv

a. Exteroception, sensing the external environment;

b. Interoception, sensing what the body is feeling and

doing;

c. Input-Processing,

automated

selecting

and

abstracting of sensory input so we perceive only

what is "important" by personal and cultural

(consensus reality) standards;

d. Memory;

e. Subconscious, the classical Freudian unconscious

plus many other psychological processes that go on

outside our ordinary d-SoC, but that may become

directly conscious in various d-ASCs:

f. Emotions;

g. Evaluation and Decision-Making, our cognitive

evaluating skills and habits;

h. Space/Time Sense, the construction of psychological

space and time and the placing of events within it;

i. Sense of Identity, the quality added to experience the

makes it a personal experience instead of just

information; and

xlv Charles T tart, state of consciousness, Dutton Publisher, New

York, 1983. Page 4-5

j. Motor Output, muscular and glandular outputs to the

external world and the body.

4. Altered State Of Consciousness Experienced

Sarah Lavoiexlvi taught there are many common

experience that can create altered state of consciosness.

For example, sleeping or daydreaming, childbirth, sleep

deprivation, sexual euphoria or panic. Often, people

intentionally try to alter their conscious state. There are

many reasons people try to attain an altered state of

consciousness, including religious and spiritual reasons,

relaxation and even hypnosis to increase health. Let's

take a look at a few of the more common altered states of

consciousness a person may experience.xlvii

a. Psychoactive drug use

Psychoactive drug is simply a big term for a drug

that affects the brain and alters consciousness. Some

drugs used for recreational or spiritual purposes are

illegal due to their effects. Using psychoactive drugs

can affect the way we experience our surroundings,

creating changes in thoughts, mood, emotions,

xlvi Sarah has taught Psychology at the college level and has a master's degree in Counseling Psychology.

xlvii

http://education-portal.com/academy/lesson/altered-states-of-

consciousness-definition-examples-quiz.html#lesson. Monday 12 may 2014.

behaviors and perceptions of reality. Psychoactive

drugs can create hallucinations and delusions,

making people see and hear things that are not there.

b. Meditation

Meditation is a practice that has been praised by a

small, but highly vocal, portion of humanity all

through recorded history, with its extolled virtues

ranging from away of achieving happiness and peace

in everyday life to escaping the limitations of the

human condition and attaining a mystical union with

the Divine. One would expect that such avenerable

practice would have been thoroughly studied by

psychology, especially because of its mental health

implications, but this is far from the case.

Meditation may lead to an ASC, where the sense of

the self disappears or where the meditator has visual

hallucinations

of

light,

profound

mystical

experiences, etc. However, an ASC during

meditation is an exception rather than a rule: most of

the time consciousness during meditation can be

fully described and explained by referring to

concepts such as attention, concentration, relaxation,

inner imagery and speech, and absence of sensory

stimulation. Only if wide-ranging misrepresentations

take place during meditative experience has the

meditator entered an ASC.

c. Higher and mystical states of consciousness

There are many ASCs that are considered positive,

desireable, and ‘‘higher’’ states of consciousness,

such

as

flow,

cosmic

consciousness,

and

enlightenment.

Although highly positive and

desirable, they typically involve misrepresentations.

One defining feature of a flow state is the distorted

sense of time and self. When in flow, hours feel like

minutes. Or one may feel tireless and powerful

despite objective evidence to the contrary (e.g.,

runner’s high when running a marathon). In mystical

states, there are delusions of special importance and

grandieur; beliefs about a special contact with God or

the Universe, special knowledge gained through such

mystical subjective channels, and distortion of the

sense of time and the sense of self. Also,

hallucinations of travelling through the cosmos, or of

seeing the whole world or god or eternity etc. may be

involved. Thus, despite their intensely positive

emotional tone and significance for the subject, these

states are ASCs insofar as they tend to induce a

variety of misrepresentations for the subject’s

conscious experience.xlviii

d. Spirit medium performance

Spirit medium performance as ASC experienced is

performance that be indicated as spirit, god, animal,

or other spirit possession. This is the one way to

communicate to spirit of ghost, animal, or god.

Phenomena of spirit medium performance like

people that lost their consciousness, loss of control,

and also have other consciousness which make

control the body.

Most of spirit medium performance happened in

traditional belief of society. The medium usually get

incredible power of the spirit. Man that can’t do

anything become who has ability to do anything. For

example, man basically can’t do football, became

master of football, after spirit induce her body. Of

course this is depend on the spirit which possessed.

This state is ASCs, it can be seen at the

misinterpretation

from

the

basic

form

consciousness.xlix

xlviii A. Revonsuo et al. Op.cit. page 200

xlix Anne P. Leonard, Spirit Mediums in Palau: Transformations in a

Traditional System edited by Erika Bourguignon in Religion, Altered States CHAPTER III

KAROMAHAN PERFORMANCE PONDOK PESANTREN

ROHMATUL UMMAH ASSALAFY JEKULO KUDUS

A. Description of Pondok Pesantren Rohmatul Ummah

Assalafy Jekulo Kudusl

Pondok Pesantren Rohmatul Ummah Assalafy is one of

the Pondok Pesantren was located in Jekulo village. Precisely,

9.3 KM from central of Kudus regency. Jekulo village is the

border village between Kudus regency and Pati regency. This

village abuted with klaling village on east, sedang village on

south, hadipolo and hadiwarno village on west, and tanjung rejo

village on north. Furthermore, this village was known as santri

village, because Jekulo village is one of the development central

village in pondok pesantren aspect, especially in kudus regency.

Pondok Pesantren Rohmatul Ummah Assalafy is

education place that teach ilmu hikmah and ilmu fadhail. Ilmu

of Consciousness, and Social Change. Ohio State University Press, United

States of America. 1973. Page 152

l This data base on information of leader of pesantren organization

structure ( solehan, contac person: 085740071757) and data of prior research

(written by Mukhamad Rikza, Ilmu kanuragan di pondok pesantren

Rohmatul Ummah Assalafy Jekulo Kudus, Individual research, IAIN

Walisongo Semarang 2010.

hikmah is science about supra-natural aspect in Islam

perspectivem, and ilmu fadhail is science about virtue of human

behavior. Both of them are science that stand close together and

become one with tasawwuf, which have purpose to build up the

balances of physical and spiritual dimension in religion.

Discussing about ilmu hikmah and ilmu fadhail in this

pondok pesantren, there two kind of ilmu hikmah and three kind

of ilmu fadhail. Ilmu hikmah that be oriented on kedigdayaan

(human power), and be oriented on healing. Whereas in ilmu

fadhail, there are oriented on instant interest, tabligh (religious

proselytizing), and pure trancendental.

The leader and guidence of Pondok Pesantren Rohmatul

Ummah Assalafy is K.H Mahmudi. He was known as kyai

gondrong because he always have long hair as a life style. He

also become wasilah (bridge) in ilmu hikmah and ilmu fadhail

that be desired by murid (student). Prior study in this pesantren

is created elastic students, it means that contrary with agresif

and radical students. This pesantren also kept tradition of ulama’

salaf, in order to filter globalization in modern live.

As description of salaf student ( santri salaf) in this

pesantren, is the student that be supplied by ilmu hikmah as

supplementary lesson. Amount of salaf student in this

pesantren is 40 student.li All of them participated to mastering

ilmu hikmah as a lesson.

B. Karomahan performance in Pondok Pesantren Rohmatul

Ummah Assalafylii

Generally, karomahan performance is the Spirit of

medium ritual theater; having no written canon, it is

improvisational and situational with the spirit of Mediums

performing in response to the needs of reviews their

congregation.liii Talking about the spirit medium performance

means talking about anthropology of religion, liv namely the

development of religion in a society's culture. Religious

practices associated with spirit often become a tradition that

maintained and preserved in the groups of society in the realm

belief system. Surely, there are people who reject in part and

li At 11 November 2014.

lii This data base on interview with Ali musta’in as a guru badal

(subtituter teacher Contact person : 081326466284) and practitioners of

karomahan in Pondok Pesantren Rohmatul Ummah Assalafy (Munzaini :

Demak, Zakaria al anshori : Jember, Syamsul huda : Jepara, Amir mahmud :

Rembang)

liii Margaret chan, The Spirit-mediums of Singkawang : Performing

Peoplehood of West Kalimantan, Singapore Management University

(Institutional Knowledge at Singapore Management University), 2013. Page

6.

liv The world religion come from the latin word religio, whose early

meaning appears to have been a power outside the individual, or a feeling

relative to such a power. Religiosus meant a powerful place and conveyed a

sense of mystery. (John R bowen, Religious in practice :An Approach to

Anthropology of Religion, Allyn & Bacon boston (massachusetts), 2002)

even avoid it, that because this science is going and growing in

the belief system.

There are many types of ilmu hikmah that developed in

Pondok Pesantren Rohmatul Ummah Assalafy. One of them is

the karomahan. It can be described as the performance like

debus, martial arts and so forth. A general description of

karomahan is a science where actors physically act and behave

out of the ordinary because of the spirit/consciousness that come

to master it. Here, practitioner became medium for spirit that he

want.

In addition, karomahan in the process is followed by the

change in patterns of consciousness as well as those who drink

alcohol. So it can be said that karomahan changing behavior

physically and and also psychically (spirit and consciousness)

for the practitioners.

Furthermore , karomahan besides being able change a

person's behavior physically and psychically, also can determine

the change in accordance with the wishes of practitioner. For

example, when practitioner want to change the behavior and act

like a white lion lv , the practitioner simply by willing it,

lv Believed as one of the spirits that used by practitioner to change

physical ability, usually this spirit have capability such a lion either in

behavior or strength.

immediately practitioner will act like a lion and have capability

of white lion. Changes in karomahan is changing abilities, both

within physically changes and also changes in the inner (spirit /

consciousness).

In addition, practitioner of karomahan performance also

can alter his consciousness and his ability in the field of science.

This means that someone who had not mastered certain

capabilities become proficient, even mastering the science what

be intended. As an example, someone who does not understand

the Java language can be changed as a person who is proficient

in the Java language.

Karomahan is performance of khodam in the body of

practitioner. The existance of khodamlvi was believed as spirit

that manipulate practitioner and bringing into play of

performance. the performance it depend on khodam that enter

into body of practitioner.

Please be aware, that the ability can only be temporary, it

means that abilities will disappear when the ritual ends. But

whether it will be accessible again when the ritual is performed.

Karomahan performance in Pondok Pesantren Rohmatul

Ummah Assalafy usually held on thrusday night, except in

lvi Khadam was believed as servant of spiritual power. According to

Ali musta’in.

ramadhan. But in night of 1st syuro karomahan was be held

every salaf student ( santri salaf).

C. Preparation of Karomahan Performance

Before the practitioner performed karomahan, there are

several kinds of preparation to be done. Preparation aims to train

condition of practitioner in order to adjust to the state of

consciousness that be desired both physically and psychically.

This preparation includes the physical and psychical training.

The following describes some of the preparations that must be

fulfilled before practice karomahan:

1. Fasting

Fasting that be performed in preparation for the

practice karomahan, same as fast which is prescribed by

the religion of Islam, which is holding things that

invalidate the fast start dawn to sundown. Fasting is done

for three consecutive days with the purpose of training

physical and psychological condition of practitioner. In

addition, the fasting has its own characteristics that is

avoiding all kinds of foods derived from food that

animate when opened and closed. Fasting is called as

fast nyirih. Perpetrators believe and trust that nyirih

fasting can clean and maintain the purity of soul that are

not mixed with other souls.

Moreover, the reason why fasting serve as

preparation for the practitioner before practice

karomahan/struman is fasting has some important

advantages when intended as worship to God. Among

the virtues of fasting is fasting is a shield, stabilize

emotions fasting, fasting is an exercise strengthens state

of physical and psychological practitioner.

2. Prayer

After the daytime fasting, there's preparation that

should be done that is prayer. This prayer performed at

night with intent hajat prayer. Prayer is done as much as

two roka’at in order to a request for help to Allah, so that

practitioner was given a physical and psychological

safety during practical karomahan. The hajat prayer is

expected to form the intent practitioner against her

conviction, that practitioner will be constantly protected

and given salvation by God, so that the psychological

condition to be calm and stable.

3. Dhikr Basmallah

The

practitioner

read

dhikr

basmallah

(Bismillahirrohmanirrohim) on each finished the five

daily prayers and after finishing the hajat prayer at night.

Dhikr is done as much as thirteen times with the purpose

of worshiping to God. Dhikr Bismillahirrohmanirrohim

is the opening or beginning dhikr in the process of

karomahan.

4. Dhikr shahadatain

The practitioner do dhikr syahadatain to Allah on

every completed obligatory prayers, five times a day and

after hajat prayer at night as much as thirteen times.

This dhikr called as reinforcement dhikr and have

purpose to consilidate the faith, it also serves as a

bulwark in the process karomahan.

5. Dhikr istighfar

Dhikr istighfar is one of the implementation

including the return of the slave to Allah. . Dhikr

istighfar is the dhikr purification the body and soul of all

sin and something that pollute. Dhikr istighfar be read

after the obligatory prayers and the hajat prayer at night

as much as thirteen times.

6. Dhikr shalawat

Practitioner read Dhikr shalawat as much as

thirteen times after finishing obligatory prayers and hajat

prayer at night. The aim of dhikr shalawat to worship

God with thankful for the grace, that is given through the

Messenger and also hoping to get a blessing from it.

7. Dhikr tarji’

This dhikr is Innalillahi wainna ilaihiroji'un

which aims to form the belief that everything belongs to

Allah and will return to Him. Dhikr is also done as much

as thirteen times after obligatory prayer and after hajat

prayer at night.

8. Wasilahlvii to syekh Abdul jabbar

Wasilah to syekh Abdul jabbar must be done

before read dhikr. It mean that practitioner must read

fatihah before do dhikr above ( Dhikr Basmallah, Dhikr

shahadatain, Dhikr istighfar, . Dhikr shalawat, and

Dhikr tarji’).

D. The practice of karomahan

After doing riyadhoh or preparation karomahan,

practitioner can perform or practice. The existing process in the

practice of karomahan are as follows:

1. Reading basmalah thirteen times

( ِمْي ِح َّرلا ِنَمْح َّرلا ِالله ِمْسِب)

2. Reading syahadatain thirteen times

lvii Wasilah is prayer delivery to Allah pass trough mediator.

(الله ُل ْوُس َّر ًدَّمَحُم َّنَا ُدَهْشَا َو الله َّلَِا َهَلِا َلَ ْنَا ُدَهْشَا)

3. Reading shalawat thirteen times

( ْدَّمَحُم اَنِدِ يَس ىَلَع ِ لَص َّمُهلَّ َا)

4. Reading istigfar thirteen times

( ِمْي ِظَعْلا َالله ُرِفْغَتْسَا)

5. Reading tarji ' thirteen times

( َن ْوُع ِج ا َر ِهْيَلِا اَّنِا َو ِللهِ اَّنِا)

6. Reading wasilah to syekh Abdul jabbar

lviii

.....

(.

يمَدَخ ْنو ُووُي َلَ ُوَك ْر ِضاَح ْر ِضاَح ْر ِضاَح ْراَّبَجْلا ُدْبَع َخْيَش اَي الله اَي) In this case, the practitioner will automatically be

turned to consciousness what be desired. Those must be

read by hold breath. As the end of performance

practitioner can finish by intent to finish and read

shalawat as closing. Some practitioner sometimes

difficult to finish this performance, so he need help to

close or finish the performance.

In addition, there are other methods that can be used in

the practice karomahan. The following is a translation of

another method that can be used in the practice karomahan:

1. Preparation

lviii Mention the spirit or consciousness what be desired while

straightening the body, hold the breath for a moment and breathe slowly to

imagine the spirit / consciousness enter the body

Mutih fasting for three days as a pshysical and

psichological preaparation. During fasting mutih,

practitioner do hajat prayer at night and read the prayer

as much as three hundred and thirteen time. The prayer is

as follows:

a. Wasilah to sheikh Syamsury warantarak

b. Reading a prayer

ْيِنَلْٗيَجْلا ريِدَقْلا ُدْبَع نْي ِدلا ِي ْحُم خْيَش يِدِ يَساَي ِنا َوْلَع ُنْبِا َّمُهلَّ َا

lix

..... ْر ِضاَح ْر ِضَاح ْر ِضَاح الله ِنْذِإِب َّلَِا توُمَيَلَ ْتوُمَيَلَ ت ْوُمَي َلَ

(Batu manah-manah batu menuh batu item

didadaku belulang kering tahan dibadan lan nyawaku)

الله ُل ْوُس َّر ًدَّمَحُم الله َّلَِا َهَلِا َلَ ُّقَح

2. The practice karomahan

In practice karomahan, practitioner enough to

read wasilah and prayer above. This way will bring

practitioner to performance that be desired. As the end of

performance practitioner can finish by intent to finish

and read shalawat as closing. Some practitioner

sometimes difficult to finish this performance, so he

need help to close or finish the performance.

E. Experience in Karomahan

There are some experiences perceived by practitioner

during the process karomahan. Table bellow is result of

lix Mention the spirit or consciousness what be desired

interview with the practinioners in pondok pesantren Rohmatul

ummah assalafy. Practitioners that be interviewed are students

( santri) that used to practice the performance of karomahan.

They are five of fourty student in pesantren Rohmatul Ummah

Assalafy. This data or question based on Ludwig theory about

the characteristic of most alterd state of consciousness

experience. Here is the table of practitioner experiences in

karomahan. :lx

Table 1.1 experience of karomahan

lx This interview held on 11 november 2014 with Ali Mustain: Pati,

Zakaria Al anshori: Jember, Syamsul Huda: Jepara, Amir mahmud:

Rembang, and Munzaini: Demak

A

lxi

B

lxii

C

lxiii

D

lxiv

E

lxv

Based on table above, the feeling/ experience of

karomahan can be clasified as bellow:

1. In preparation practitioner must believe he can do the

performance. this believe became basic requirment of

performance. this believe was trained when practitioner

do preparation list of karomahan. So, feeling of

practitioner in this time is strong believe he can be

medium for spirit that be desired.

2. Practitioner feel dizzy and heavy when spirit want to

enter his body. It means that sometimes he feel heavy in

lxi Ali Mustain: Pati

lxii Zakaria Al anshori: Jember

lxiii Syamsul Huda: Jepara

lxiv Amir mahmud: Rembang

lxv Munzaini: Demak

his shoulder, sometimes he feel blank of consciousnes

directly.

3. The loss of control of the body and controls the activity

of consciousness. Practitioner moves and behaves and

act by itself. Control the activity of his body like as be

controlled by someone else.

4. Feel condition body becomes stronger. At the time of

doing karomahan performance, practitioner feels there is

power coming into the body.

5. Forget time. Practitioner Cannot feel the passage of time.

practitioner did not feel long and short of doing

karomahan.

6. Feel faint and tired after doing the process karomahan.

Practitioner seemed exhausted after carrying out

karomahan.

7. A sense of ineffable, practitioners difficult to explain

what is the actually happen to their self.

8. Change in meaning and significant. The practitioners

have different in the meaning of life. Especially, in

psychological power.

9. Change of emotional expression. Practitioner became

sensitve in emotional situation.

F. Use of Karomahan

use of karomahan can be seen in performances such as

debus, barongan, kuda lumping, and the other performances that

are out of the ordinary human performances. In addition,

karomahan can also be used as a defense, as well as martial arts.

Karomahan can also be used as a means of treatment, especially

psychological treatment.

From the description above, the use of karomahan can

be grouped into three, namely: performance / show, self-defense

and the treatment. In addition, karomahan also be used as a

learning tool. Learning is done by studying the habits or

behaviors that occur during the process of the show or

performance. Practically, the use of karomahan performance

only as show and entertainment.

CHAPTER IV

ALTERED STATE OF CONSCIOUSNESS IN

KAROMAHAN

A. Karomahan and Khodam

Basically, karomahan scientifically is paranormal

phenomenon.lxvi It have been specially reseached by science of

parapsikologilxvii, one of brances in of psycology, that is science

that studied about data and phenomenons wich seen as strange

and magic behavior. For example, phenomenon and data about

prognosis, thelepaty, clairvoyance, invulnarable with fire, flying

in the air, and so forth. Psycology divided phenomenon into

normal and a-normal. A-normal phenomenon divided into three

categories:

1. Abnormal phenomenon

2. Supra-normal phenomenon

3. Para-normal phenomenon

Abnormal

phenomenon

become

object

of

pathopsychology,

and

supra-normal

and

para-normal

lxvi Term “paranormal” first time used by M. Dessoir in the end of

19 century. Prefix “para” also be used in medical science, like paramedis,

para- thypus that have meaning “other side” so, paranormal phenomenon is

phenomenon in other side of normal. Paranormal be based on human psyche.

lxvii Parapsychology is science about a) phenomenon that happen

without usual sensory perception b) physical change that be based on human

psyche. Human that master in this field called by parapsycolog.

phenomenon become object of parapsychology.lxviii So, based on

data and phenomenon of karomahan can be classified in data

and phenomenon of para-normal. Those are:

1. The existance of psycical power controled body

It can be seen on the feeling and experience of

practitioner when he lost of control and changes of

practitioner power become stronger than before.

2. The existance of a- normal activity

In this case a-normal activity appeared directly when

practitioner became invulnarable, perform strange

behavior, and so forth.

Furthermore, karomahan performance include paragnosi

and parergi phenomenon.lxix It means those phenomenon have

described control of consciousness sipirit in the body of medium

(psyche effect into psychological behavior), and the existence of

changes power (psyche effect to body/ physic). Phenomenons of

karomahan performance also can be called as extrasensory

perception (ESP) phenomenons that is psi phenomenons. Psi is

lxviii Soesanto kartoatmodjo, Parapsikologi (Paragnosi, Parergi, Dan

Data Paranormal). Pustaka sinar harapan, jakarta 1995. Page 10-13.

lxix Parapsychology basically studied two kind of paranormal

phenomenons that are paragnosi dan parergi. Paragnosi is phenomenon that

be correleted with human psyche and the result in human psyche. Parergi is

phenomenon that be based with human psyche and the result in human

physic.

the

powers

and

process

that

effect

to

paranormal

phenomenons.lxx

Karomahan performance practically, involved khodam

as change of behavior and ability. Khodam change the normal

consciousness and change the power of practitioner. In the

traditional term, khadam is non psychical bieng helpped the

players to change their counsciousness. But in the modern term,

the function of khodam can be repleaced by the power of human

intellect ( sciences). Khodam exist and appear when

practitioner do riyadhoh, pray, and read dhikr. It can be sketch

as bellow:

SoC

Khodam

(become

Riyadhah, Pray

Normal

stronger, lost of

consciousnesss

and read dhikr

control etc)

ASC

Phenomenon

Figure 1.2 : khodam phenomenon

This sketch explained that is like magic power.

Practitioner after riyadhah, pray and read dhikr, become

stronger than before, lost of control and etc. Khodam act as

medium of movement consciousness. In other hand, Charles T

tart described induction operation of ASC. There are two

lxx Charles T Tart, Transpersonal Psychology, Harper & Row,

Publishers, New York, 1977 Page 117-118.

induction operations to entering altered state of consciousness,

disrupting forces and patterning forces. Based on this point,

induction process in karomahan performance can be devided

into three categories, those are before performance (preparation),

when performence, and after performance.

First, Before performance (preparation). In this case,

practitioner tried to configure the body and the spirit by

practicing preparation list such as prayer, fasting, dhikr, wasilah,

and so forth. Practitioner build the system believe for the body

and spirit to be medium for another spirit. Preparation

karomahan is a process of disruptive force in order to disrupt the

stabilization of normal state of consciousness, to interfere with

the loading, positive and negative feedback, and limiting

processes/structures that keep your psychological structures

operating within their ordinary range. So, feeling that be created

when practitioner practice the preparation is feeling of believe to

be medium for another spirit.

Several stabilization processes must be disrupted.

Stabilization processes can be disrupted directly when they can

be identified, or indirectly by pushing some psychological

functions to and beyond their limits of functioning. Particular

subsystems, for example, can be disrupted by overloading them

with stimuli, depriving them of stimuli, or giving them

anomalous stimuli that cannot be processed in habitual ways.

The functioning of a subsystem can be disrupted by withdrawing

attention/awareness energy or other psychological energy from

it, a gentle kind of disruption.

Second, is Performance moment. That is the process of

patterning force. Patterning forces is operation stimuli that push

disrupted psychological functioning toward the new pattern of

the desired ASC. These patterning stimuli may also serve to

disrupt the ordinary functioning of the normal state of

consciousness insofar as they are incongruent with the

functioning of the normal state of consciousness.

This process happened when practitioner read the dhikr,

wasilah and call the spirit that be desired. This process stimuli

may serve as both disruptive and patterning forces. It means

when practitioner read dhikr and call the spirit that be intended

he did two process directly, disruptive force (disrupt the

stabilization of normal state of consciousness) and patterning

force (disrupted psychological functioning toward the new

pattern of the desired ASC).

The feeling/ experienced of practitioner in karomahan

performance that be grouped in this process are, loss of control,

forget time and change body image. This condition of feeling/

experience caused by new pattern of the desired ASC in the

process of patterning force.

Third, After performance.Feeling of practitioner after do

karomahan performance can be described as physical feeling/

experienced, that is feel faint and tired after doing the process

karomahan. Practitioner seemed exhausted after carrying out

karomahan performance . Here, practitioner consciousness back

to ordinary or normal consciousness.

Below is the sketch of induction process of karomahan

performance:

Patterning

Disruptiv

Force

Entering

SoC

e

(prayer

Force

ASC

and Dhikr)

(riyadhah

Khodam phenomenon

Figure 1.3. induction in kharomahan

Generally process induction in karomahan

performance can be explained as follow:

a. The first is practitioner be in normal state of

consciousness, forming a system or construction

(the state of consciousness) in a gravitational

field (the environment).

b. The second is disrupting forces, to begin

induction. Changing relationship of some of the

latent

potentials

outside

consciousness

(practitioner do preparation).

c. The third figure is patterning forces are

successful in finally breaking down the

organization of the normal state of consciousness.

The construction/state of consciousness comes

apart,

and

a

transitional

period

occurs

(practitioner of karomahan pray and read dhikr as

affirmation and visualisation)

d. The last step is the patterning stimuli/ forces must

now push the isolated psychological structures

into a new construction, the third and final step of

the processes in which a new, self-stabilized

structure, the ASC, forms. Some functions

available in the normal state of consciousness

may be available at the same or at an altered level

of functioning in the ASC (practitioner lost of

control, forget time, and change body image ).

B. Benefit of consciousness change

Changes of human consciousness (change of normal

state of consciousness into altered state of consciousness )

impacted to invention of new experience. Based on this change,

human being try to find meaning of their live. This live will not

give us the answer about what is the ultimate meaning of our

live, but give over to us to find and decide what is the valuable

meaning in our live. The existance of ultimate meaning place on

the other side of real word,lxxi it means that ultimate meaning

hang on beyond ego phenomenon.

According to ludwigg, change of normal consciousness

into altered state of consciousness affect to change of meaning,

increased meaning, change ideas or perception and contributing

to feeling of profound insight, illumination and truth. It can be

sketch as bellow:

Soc

(Meaningless/

ASC

Common

Change of

(new meaning/

Meaning)

consciousness

deep meaning)

lxxi H.D Bastaman, Logoterapi (psikologi untuk menemukan makna

hidup dan meraih hidup yang bermakna), P.T Raja Grafindo persada, Jakarta,

2007. Page 3.

Figure 1.4 Meaning as change of consciousness

Human being sometimes do anything without meaning

or use common meaning. change of consciousness give human a

chance to find deep meaning. in the dimension of body, we are

imprisoned. In the dimension of psyche, we are driven, in the

dimension of spirit we are free. Meaningfull of life can be found

in the change of consciousness.

Meaning is one of the human needs. meaning in human

life will guide to happiness of live. Happiness is reward in the

practice of do meaningful activity. It can be conclude that life of

happiness is life full of meaning. self fulfillment of meaning will

driven human to happiness, but in other hand if need of meaning

insatiable will driven human to meaningless of life. Meaningful

life is fondation of productivity, real purpose of life, intimate

relation, maturity of individual, and gate of happiness.

Viktor frankl also stated meaning is one of valuable

thing in this world. He argued that meaning can be aplied as

therapy. He explined the important of meaning to face the real

world. Althought suffering and pain have meaning. furthermore,

without meaning human will loss their life, but with meaning

human will have value in happy and hard condition.lxxii

lxxii Ibid 37-38.

CHAPTER V

CONCLUSION

A. Conclusion

After studying the karomahan performance in detail, the

writer draws conclusion according to research question as below:

1. Karomahan performance is performance of consciousness

change (in traditional opinion called as khodam but

scientifically called by change of normal consciousness into

altered state of consciousness) where practitioner can access

the consciousness (character) what be intended.

2. Kinds of feeling/ experience of karomahan are altered state

of consciousness experience, those are:

a. In preparation feeling of practitioner in this time is strong

believe, where he can be medium for spirit that be

desired.

b. Practitioner feel dizzy and heavy when spirit want to

enter his body. It means that sometimes he feel heavy in

his shoulder, sometimes he feel blank of consciousnes

directly.

c. The loss of control of the body and controls the activity of

consciousness. Practitioner moves and behaves and act by

itself. Control the activity of his body like as be

controlled by someone else.

d. Feel condition body becomes stronger. At the time of

doing karomahan performance, practitioner feels there is

power coming into the body.

e. Forget time. Practitioner Cannot feel the passage of time.

practitioner did not feel long and short of doing

karomahan.

f. Feel faint and tired after doing the process karomahan.

Practitioner seemed exhausted after carrying out

karomahan.

g. A sense of ineffable, practitioners difficult to explain

what is the actually happen to their self.

h. Change in meaning and significant. The practitioners

have different in the meaning of life. Especially, in

psychological power.

i. Change of emotional expression. Practitioner became

sensitve in emotional situation.

B. Suggestion

In term of developing scientific consciousness and after

conducting research altered state of consciousness experience in

karomahan the writer wants to define some suggestions that

might be useful for further research, those are:

1. Scientific consciousness is to be improved. This is important

considering the discourse of science is growing rapidly. The

writer hope research about consciousness must be improved.

Especially experience of consciousness that is beyond ego or

beyond normal consciousness.

2. Realizing the importance of consciousness for human being.

One of symbol of human is having consciousness. Without it

human jus like animal and nothing can do as leader of this

world.

3. The writer hope this research will be continued by futher

research comprehensively. So, science about this theme will

increase and developt as the valid method to gain change of

consciousness.

C. Closing

Those what the writer could perform about the research

of altered state of consciousness experience in karomahan.

Praises be to Allah, who has given everything to writer. Without

His love and compassion, surely the writer would not be able to

complete this exhausting final task. After streaming blood and

tears, the writer is finally able to complete this final task well.

Peace and salutation always be upon to beloved prophet

Muhammad (PBUH), his inspiring attitude, indeed, inspires the

writer to face bravely the storm eventually comes closer and

makes too much disturbances in the process of work settlement.

Despite this paper is far from perfect, it is finished on

time. With love and compassion coming from the depth of the

heart writer says thanks to all those who have helped resolve this

paper. The writer hopes that this paper provides a useful

contribution for the triumph of science. Nothing is wasted in this

world, blood, tired, and tears watered this paper in the course of

settlement may provide a lesson for the writer. And finally, this

paper is still very far from perfect. As common human being,

the writer is impossible free from mistakes, thus, she really

excuses for those errors. Hopefully, this writing gives such

benefits to scientific discourse.

BIBLIOGRAPHY

Bastaman, H.D Logoterapi (psikologi untuk menemukanmakna

hidup dan meraih hidup yang bermakna), P.T Raja

Grafindo persada, Jakarta, 2007

Bourguignon, Erika, Altered States of Consciousness, and Social

Change, Ohio State University Press, United States of

America. 1973

Bowen, John R, Religious in Practice: An Approach to

Anthropology of Religion, Allyn & Bacon Boston

(Massachusetts), 2002)

Collard, David, Altered States of Consciousness and Ritual in

Late Bronze Age Cyprus. Thesis, Philosophy University

of Nottingham.tth.

Dennett, Daniel C, Consciousness explained, Brown and

Company, New York, 1991

Drinko , Clayton D, Theatrical Improvisation, Consciousness,

and Cognition, Palgrave Macmillan, New York, 2013

Firth, Raimond, Religion Humanist Interpretation, Routledge,

New York, 1996

Kartoatmodjo, Soesanto, Parapsikologi (Paragnosi, Parergi,

Dan Data Paranormal). Pustaka Sinar Harapan, Jakarta

1995.

Lambek, Michael, a Reader in the Anthropology of Religion.

Blackwell publisher, Malden, 2002.

Moleong, Lexy J, Metodologi Penelitian Kualitatif, PT Remaja

Rosdakarya, Bandung, 2013

Rikza, Mukhamad, Ilmu kanuragan di pondok pesantren

Rohmatul Ummah Assalafy Jekulo Kudus, Individual

research, IAIN Walisongo Semarang 2010.

Springate, Lucy Angela Clare, Kuda lumping dan fenomena

kesurupan Massal: Dua studi kasus tentang kesurupan

Dalam kebudayaan jawa. Thesis, fakultas ilmu sosial

dan ilmu politik Universitas muhammadiyah malang,

2009

Sugiyono, Metode Penelitian Kuantitatif Kualitatif Dan R&D.

Alfabeta. Bandung. 2006.

Tart, Charles T, State Of Consciousness, Dutton publisher, New

York, 1983.

, Altered States of Consciousness: A Book of

Readings, New York: Wiley, 1969

, Transpersonal Psychologies, Harper & Rows

Publisher, New York, 1975

Alternative Journal of Nursing July 2006, Issue 11

Ethnos, vol. 73:1, march 2008 (pp. xx–xx)

A. Revonsuo et al, Philosophical Psychology Vol. 22, No. 2,

April 2009

http://education-portal.com/academy/lesson/altered-states-of-

consciousness-definition-examples-quiz.html#lesson.

Monday 12 may 2014.

Users.6.nofeehost.com/alquranonline/Alquran_Tafsir.asp?pagen

o=5&SuratKe=17 Retrieved on May 5 2014.

ABOUT AUTHOR

Zalil Wahab was born in Demak, on

Desember 20th, 1987. He is the 2nd son of

Mr. Suwindi and Mrs. Sarpiyah. His

brothers and sister are Saifuz Zuhri,

Hasanatul Islamiyah, and Ahyat Umar Rifa’i.

He graduated from MI Miftahul Ulum

(Jragung

Karangawen

Demak)

and

continued to MTs Miftahul Ulum (Jragung Karangawen Demak).

He spent three year study of senior high school in SMA Ma’arif

(Jragung Karangawen Demak), a Programmed Islamic Senior

High School. After passing a tiring final examination he decided

to study in Special Program of Ushuluddin Faculty (FUPK IAIN

Walisongo, Semarang). During his study, he goes to great

interest with the study of Islamic thought and Tasawuf

philosophy makes his arrange a thesis in major concern of

thought, his thesis entitled altered state of consciousness in

karomahan/ struman is his thought achievement in the last year

of his undergraduate study. He loves to study and to make a

friendship, you can contact him at zalilwahab20@gmail.com.

Table of Contents

CHAPTER II

CHAPTER IV

CHAPTER V

PAGE OF TITLE ............................................................

Research Question...

The first is aim of research. ................

Prior Research... ................................

Research Method.....

Data collection technique. ..................

Method of data analysis...

Systematic of Writing...

CHAPTER II.

Division of Consciousness... .....................

Altered State of Consciousness.. ...............

2. Induction of Altered State of

3. Characteristics of Altered States of

4. Altered State Of Consciousness

CHAPTER III

B. Karomahan performance in Pondok

Preparation of Karomahan Performance..

Prayer... ................................

Dhikr shahadatain.....

Dhikr tarji’.. ................................

Experience in Karomahan...

Use of Karomahan. ................................

CHAPTER IV.

Benefit of consciousness change.......

CHAPTER V.

Suggestion ................................

Closing.... ..................................................