Pluralitas Agama dalam Keluarga Jawa

Dalam masyarakat Jawa terdapat pemahaman dan pemaknaan sendiri terhadap agama yaitu â€agami ageming ajiâ€. Artinya apa pun agama yang dipeluk sama saja karena semua agama mengajarkan keselamatan. Oleh sebab itu menjadi sebuah fenomena menarik di kalangan masyarakat Jawa karena mereka cenderung lebih toleran dalam menyikapi perbedaaan dan keragaman beragama. Salah satu contoh masyarakat yang menghargai pluralitas agama adalah masyarakat Desa Getas Kaloran Temanggung. Tujuan penelitian ini adalah untuk menjelaskan tentang sejumlah keluarga yang dapat menerima pluralitas agama dan toleransi terhadap pluralitas agama dalam keluarga Jawa. Tulisan ini merupakan hasil penelitian yang menggunakan pendekatan deskriptif kualitatif. Subyek penelitian adalah masyarakat Desa Getas yang memiliki keragaman agama dalam keluarganya. Berdasarkan hasil penelitian dapat disimpulkan bahwa masyarakat Desa Getas dapat menerima pluralitas agama karena menurut mereka agama adalah urusan pribadi seseorang jadi tidak ada pihak yang dapat memaksakan suatu keyakinan kepada individu lain. Pluralitas agama tersebut tidak menimbulkan masalah berarti karena masyarakat memiliki derajat toleransi yang tinggi antar anggota keluarga, yang ditunjukkan melalui saling menghargai dan mengormati dan tidak mencampuri urusan keagamaan orang lain, serta saling membantu antar anggota keluarga untuk memperlancar kegiatan ibadah masing – masing. In Javanese community there is a specific principle on the meaning of religion, namely â€agami ageming ajiâ€. This pilosophy means whatever religion people believe, it doesn’t matter because they all teach salvation. This is an interesting phenomenon among the Javanese community because they tend to be tolerant in dealing with differences and diversity of religion that happen in one household. The objective of this article is to discuss the practices of religious tolerance found in a rural community of Getas, Kaloran, Temanggung Central Java. Techniques of data collection is done by interviews and observation. The study subjects were villagers of Getas, which has a diversity of religion in families. Based on the research results, it can be concluded that the villagers embrace a tradition of religious pluralism because they think religion is one’s personal affairs so that no party can impose a conviction for another individual. The plurality of religion does not cause significant problems because the public has a high degree of tolerance among family members, which is demonstrated through mutual respect and attitude not to interfere in religious affairs of others, and mutual help among family members to facilitate the worship activities of their relatives

“Like a Vibration Cascading through the Body”: Energy-Like Somatic Experiences Reported by Western Buddhist Meditators

There are numerous historical and textual references to energy-like somatic experiences (ELSEs) from religious traditions, and even a few psychological studies that have documented related phenomena. However, ELSEs remain an understudied effect of meditation in contemporary research. Based upon narratives from a large qualitative sample of Buddhist meditators in the West reporting meditation-related challenges, this paper offers a unique glimpse into how ELSEs play out in the lives of contemporary meditation practitioners and meditation experts. Departing from studies presuming a “kundalini awakening” framework, this paper presents a broader scope for understanding ELSEs by describing the metaphors practitioners used when speaking about them; the trajectories and impacts of ELSEs, including the factors that were reported as influencing their nature or trajectory; the various ways in which they were interpreted and appraised by practitioners, teachers, and specialists, such as doctors and therapists; and how practitioners responded to them or managed them with particular remedies. Deciding how to interpret and manage ELSEs entailed recruiting frameworks from within and/or beyond the meditator’s specific Buddhist lineage

Do Worldviews Matter for Implementation-Relevant Responses to Mindfulness-Based Interventions? An Empirical Investigation of Existential and Religious Perspectives

Objectives: Mindfulness-based interventions (MBIs) touch on concepts deemed spiritual or religious in the popular imagination, which may interact with participants’ own religious beliefs to influence implementation-relevant outcomes. Methods: Four studies examined how interactions between different (a) religious framings of MBIs and participants’ religious and existential characteristics are related to participant responses to the MBIs. Two cross-sectional studies (N = 480 MTurk participants and N = 266 undergraduates) examined associations between individual differences in religious/existential characteristics (scriptural literalism and existential flexibility) and participants’ willingness to try mindfulness described as (a) secular, (b) spiritual, (c) Buddhist, (d) from one’s own religion, or (e) from an unspecified background. Next, two experiments (N = 677 MTurk participants and N = 157 undergraduates) randomized participants to brief MBIs framed as either “secular,” “spiritual,” or “Buddhist,” and examined acceptability of the MBI post-intervention. Results: Both cross-sectional studies revealed interactions of participant characteristics and MBI labels on willingness to try the MBI. Existential flexibility was positively associated with willingness to try mindfulness overall, and willingness to try “secular” and “Buddhist” mindfulness. Scriptural literalism was positively associated with greater willingness to try mindfulness labeled as “spiritual” or “from your own religious tradition,” and negatively with “Buddhist” or “secular” mindfulness. In the experimental studies, condition moderated the association between existential flexibility and acceptability ratings of the MBI, with only a positive simple effect of existential flexibility on acceptability of the Buddhist condition observed in both studies. Conclusions: MBI framing, as well as participants’ religious and existential perspectives, may influence MBI acceptability and implementation.Drs. Fran and Tim Orrok12 month embargo; published: 27 October 2022This item from the UA Faculty Publications collection is made available by the University of Arizona with support from the University of Arizona Libraries. If you have questions, please contact us at [email protected]

Systemic challenges in health service psychology internship training: A call to action from trainee stakeholders

The challenges observed in health service psychology (HSP) training during COVID-19 revealed systemic and philosophical issues that preexisted the pandemic, but became more visible during the global health crisis. In a position paper written by 23 trainees across different sites and training specializations, the authors use lessons learned from COVID-19 as a touchstone for a call to action in HSP training. Historically, trainee voices have been conspicuously absent from literature about clinical training. We describe longstanding dilemmas in HSP training that were exacerbated by the pandemic and will continue to require resolution after the pandemic has subsided. The authors make recommendations for systems-level changes that would advance equity and sustainability in HSP training. This article advances the conversation about HSP training by including the perspective of trainees as essential stakeholders