Stage 2: Ka-Manusaan (Ethical Action)

If Stage 1 is about finding internal consciousness (KURING), Stage 2 is about manifesting that consciousness as external action (COMPASSION). True consciousness does not end within; it must manifest as just and civilized action.

The term KA-MANUSAAN has a dual meaning: (1) KAMA-NUSA, the awareness that our body (Raga) comes from the essence (Kama) of our Homeland (Nusa), and (2) KA-MANUSA, the obligation to act compassionately as a logical consequence of Divine consciousness (Stage 1).

The main principle is: "MANDANG KA DIRI BATUR SACARA DIRINA PRIBADI" (to see others' selves as one's own self). This is not just a moral teaching, but a philosophical realization that the "other" is, in essence, a manifestation of the same universal essence (KURING) as ourselves.

THE FOUNDATION OF EQUALITY: AJI DIPA (THE LEVEL KNOWLEDGE)

Before moving to ethical action, we must understand the foundation of equality. AJI DIPA (The Level/Equal Knowledge) is an ontological concept stating that all humans are essentially equal, not because of politics, but because they are composed of the same three fundamental components:

  • Raga (Vessel/Kurung): The mortal body.
  • Rasa (Inner Essence): The essence of feelings and thoughts.
  • Kaula/Kuring (True Self): The pure, observing consciousness.

Differences in ethnicity, religion, or social status become superficial compared to this essential similarity. This is the foundation of Sundanese's spiritual humanism.

Interactions between sovereign humans (based on Aji Dipa) have one fundamental moral law, drawn from the ancient manuscript Sanghyang Siksakandang Karesian (SSK): "TEU SUDI NGAJAJAH, TEU SUDI DIJAJAH" (Will not colonize, will not be colonized). This principle is the first moral bridge between internal sovereignty (Stage 1) and external harmony (Stage 2).

ARCHITECTURE OF SOCIAL HARMONY: DASAPREBAKTI

If AJI DIPA is the individual foundation, DASAPREBAKTI (Ten Devotions) is the architecture for its social harmony. In a modern era obsessed with demanding RIGHTS, this wisdom offers a counter-paradigm: building healthy relationships begins with fulfilling OBLIGATIONS.

Dasaprebakti (from the SSK manuscript) is not a rigid hierarchy, but a MATRIX OF RECIPROCAL RESPONSIBILITIES that creates a high-trust society. The ten devotions are:

  1. Anak bakti ka bapa. (Child devoted to parent)
  2. Ewe bakti ka laki. (Spouse devoted to spouse)
  3. Hulun bakti ka gusti. (Subordinate devoted to leader)
  4. Siswa bakti ka guru. (Student devoted to teacher)
  5. Tani bakti ka wado. (Farmer devoted to officer/soldier)
  6. Wado bakti ka mantri. (Officer devoted to minister/official)
  7. Mantri bakti ka nu nangganan. (Minister devoted to the mandate holder)
  8. Nu nangganan bakti ka mangkubumi. (Mandate holder devoted to the regent)
  9. Mangkubumi bakti ka ratu. (Regent devoted to the king)
  10. Ratu bakti ka dewata. (King devoted to the Divine)

A just social order is not imposed from the outside; it grows organically from individuals who are sovereign (Stage 1) and fulfill their reciprocal obligations (Stage 2).

Next Evolution - Stage 3