Wanita sebagai Komoditas

Bandung, 3 Oktober 2017

05.00 pm

 

Hi readers, masih berkaitan dengan tulisan saya di blog sebelumnya tentang Memetics dan Simulakra, kali ini saya akan membahas mengenai dunia realitas dan dunia hiperealitas dalam konsep ekonomi di mana dalam dunia modern sekarang ini, wanita berperan sebagai komoditas. Namun sebelum kita masuk ke konsep komoditas ekonomi, kita harus tahu dulu bahwa ada aspek-aspek seperti realitas, simulasi, hasrat, dan lainnya yang menjadi dasar hingga sesuatu atau seseorang, khususnya wanita menjadi suatu komoditas.

Yasraf Amir Piliang menjelaskan bahwa ada perbedaan antara dunia realitas dan dunia simbol (symbolic world). Dunia simbol biasanya dipahami sebagai wujud yang merepresentasikan sesuatu di luar dirinya, yaitu realitas atau dunia. Hubungan antara simbol atau tanda (sign) dan dunia realitas bersifat referensia, yaitu bahwa tanda merujuk pada realitas yang direpresentasikannya.

Yasraf menjelaskan mengenai pelipatan dunia, yaitu suatu kondisi di mana sosial, dan seksual diminiaturisasi ke dalam bentuk citra, dengan segala klaim kebenaran di dalamnya. Di sini dunia realitas diredusir ke dalam dunia simulasi. Miniaturisasi ruang dan waktu adalah dalam pengertian dominasi simulasi atas realitas, yaitu kekuatan citra dan informasi yang mengklaim dirinya sebagai realitas dan kebenaran.

Lebih jauh, Yasraf menjelaskan dalam pelipatan ruang-waktu psikis, di mana pelipatan ruang-waktu, pemadatan tindakan, miniaturisasi dunia, dan pemadatan simbol mempunyai pengaruh langsung dan tidak langsung terhadap dunia psikis. Persepsi tentang jauh/dekat (distance/close), luar/dalam (inside/outside), cepat/lambat (fast/slow) kini mengalami perubahan yang mendasar. Yang jauh dapat dirasakan dekat, sebaliknya yang dekat menjadi jauh dari psikis. Begitu juga peringkasan dunia ke dalam wujud realitas media dapat merubah pandangan manusia tentang yang nyata/fantasi (real/fantasy), asli/palsu (original/copy), realitas/simulasi (reality/simulation). Selain itu, pemadatan simbol dan bahasa, telah merubah persepsi manusia tentang makna. Makna tidak lagi menjadi kebutuhan psikis, tetapi menjadi alat pemenuhan hasrat akan perbedaan dan kepuasan.

Di dalam wacana simulasi, manusia mendiami suatu ruang realitas, di mana perbedaan antara yang nyata dan fantasi sangat tipis, manusia hidup dalam satu ruang khayali yang nyata. Teknologi modern sekarang ini mengantar kita kepada simulasi yang nyata. Content video full HD memanjakan mata kita secara visual melihat dengan puas dan nyaman segala tampilan yang ditayangkan oleh media televisi, youtube, dan sebagainya. Media-media tersebut merupakan alat utama untuk bersimulasi. Apa yang ditampilkan oleh media sangat jauh dari realitas, namun terlihat dan terasa sangat nyata saat ditonton atau dikonsumsi oleh khalayak.

Yasraf menjelaskan bahwa potret dunia didominasi oleh citra-citra besar. Salah satunya citra hasrat (desire) dan libido. Inilah sebuah dunia yang segala ada (being) merupakan bagian yang tak terpisahkan dari pelepasan hasrat, sebuah dunia yang didominasi oleh mesin-mesin hasrat yang memproduksi segala sesuatu sebagai cara pembebasan hasrat dari batas-batasnya.

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Narcissistic

Kunci untuk memahami hasrat dalam kepemilikan subjektif dan aspek-aspek kulturalnya bisa ditemukan dalam diktum Lacan di mana hasrat (desire) bisa dipahami sebagai hasrat akan liyan (desire of the other). Ada 3 ambiguitas krusial dalam formulasi yang terdaftar dalam 3 basis untuk distingsi di ranah hasrat.

Pertama, hasrat bisa mengambil bentuk baik sebagai hasrat menjadi (to be) atau hasrat memiliki (to have), berhubungan dengan distingsi yang dibuat Freud antara narcissistic dan anaclitic libido. Bentuk narcissistic hasrat memanifestasikan dirinya sebagai cinta/ rasa suka (love) dan identifikasi, di mana bentuk anaclitic melibatkan hasrat untuk suatu jouissance yang secara fundamental tak berbeda; kerap kali bertentangan dengan proses menjadi diri sendiri dan liyan.

Kedua, kata ‘of‘ dalam formulasi Lacan, berfungsi sebagai hal yang subjektif genitif dan objektif genitif, mengidentifikasikan bahwa “other” bisa menjadi subjek maupun objek dari hasrat, suatu distingsi yang diformulasikan Freud sebagai perbedaan antara tujuan aktif dan pasif dari libido.

Ketiga, ‘the other‘ bisa berupa imaji dari liyan yang telah ada dalam daftar imajiner (imaginary register) atau kode yang mengonstitusi tatanan simbolik, atau “other sex” dan/atau objek dari “the real”.

Dalam pembahasan narcissistic, hasrat merupakan aspek utama terbentuknya simulasi. Berawal dari hasrat ingin tampil, hasrat ingin pamer, hasrat ingin menunjukkan lekuk tubuh, hasrat ingin dipuji, hasrat ingin diidolakan, hasrat ingin diakui, dan sebagainya. Hasrat-hasrat tersebutlah yang mengantar seseorang kepada suatu budaya narcissistic, di mana seseorang merasa nyaman dengan simulasi yang ditampilkannya melalui cara berpakaian, cara bicara, barang-barang yang dipakai, dan lain sebagainya.

Lacan menjelaskan hasrat dalam 4 bentuk berikut:

  1. Passive Narcissistic Desire: seseorang bisa memiliki hasrat untuk menjadi objek dari cinta orang lain (atau kekaguman dari orang lain, idealisasi orang lain, atau rekognisi dari orang lain).
  2. Active Narcissistic Desire: seseorang bisa memiliki hasrat untuk menjadi orang lain-sebuah hasrat untuk mengidentifikasi adalah bentuk cinta atau devosi pada sesuatu yang lain.
  3. Active Anaclitic Desire: seseorang bisa memiliki hasrat untuk memiliki orang lain dengan tujuan untuk jouissance.
  4. Passive Anaclitic Desire: seseorang bisa memiliki hasrat untuk dihasrati atau dimiliki oleh orang lain sebagai objek jouissance orang lain.

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Voyeurism

Voyeurism adalah kegiatan melihat tubuh atau citra tubuh (image), terutama tubuh dan citra tubuh perempuan yang mengarah pada tercapainya kesenangan visual (visual pleasure). Orang-orang tertentu dapat merasakan rangsangan seksual, bahkan orgasme ketika secara diam-diam melihat gambar (hidup) perempuan telanjang, setengah telanjang, sedang membuka pakaian atau sedang melakukan hubungan seksual. Rangsangan dan kepuasan tersebut dapat bangkit pada diri seorang voyeur, disebabkan di dalam dirinya pelbagai fantasi seksual berkembang bersamaan dengan proses melihat itu sendiri. Dengan melihat, ia mengembangkan di dalam dirinya semacam mekanisme metafora, yaitu mekanisme pengumpamaan dirinya sebagai memiliki peran di dalam tindakan seksual itu sendiri, yang memungkinkannya mengembangkan pelbagai fantasi, dan kemudian mendapatkan kepuasan.

Konsep voyeurism inilah yang dimanfaatkan oleh media dan ekonomi saat ini, di mana segala bentuk iklan, video klip, film, dan sebagainya dari berbagai produk berusaha menampilkan content yang berisikan hal-hal yang membangkitkan hasrat dan fantasi penonton dengan menggunakan model wanita sebagai komoditas untuk para voyeur. Dengan demikian, para voyeur akan mendapatkan kepuasan karena merasa masuk ke dalam peran content yang ditampilkan tersebut.

 

Masturbation Voyeurism

Masturbation Voyeurism adalah kegiatan melihat tubuh atau citra tubuh sambil melakukan masturbasi. Menurut Jacques Lacan, masturbasi tidak dapat dipisahkan dari fantasi. Di dalam masturbasi, genital sedang diarahkan pada sebuah citra (image), yang keberadaannya dikaitkan dengan sebuah penanda (signifier) tertentu, misalnya seorang perempuan yang disukai, perempuan seksi, dan seterusnya. Di dalam masturbasi yang menyertai voyeurisme, orgasme hanya dapat terjadi bila citra (seksi, cantik) dan fantasi penanda (perempuan tertentu misalnya) hadir bersanding di dalam membentuk kepuasan seksual.

Masturbation Voyeurism ini terdengar fulgar namun cukup realistis, karena khalayak pria pada umumnya tentu saja akan merasa dibangkitkan hasratnya setelah melihat tampilan-tampilan wanita seksi, bergairah dan sebagainya. Jika reaksi akhirnya adalah melakukan masturbasi, ini tergantung pada kendali diri para khalayak pria itu sendiri. Karena walaupun sebuah content itu dapat meningkatkan hasrat dan fantasi khalayak, tidak semua khalayak pria melakukan masturbasi setelah menonton suatu tayangan fulgar.

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Interactive Voyeurism

Interactive Voyeurism adalah kegiatan melihat gambar interaktif di dalam cyberspace, sambil melakukan interaksi. Ada suatu kepuasan tertentu yang didapatkan ketika orang mengendalikan imajinasi perempuan telanjang, mengendalikan pemeran perempuan dalam sebuah game yang seksi atau telanjang, mengendalikan video perempuan seksi atau telanjang saat berinteraksi.

Interactive Voyeurism ini di mana khalayak berperan aktif pada sesuatu yang ditampilkan, misal bermain game; game yang menampilkan tokoh wanita seksi sebagai hero atau tokoh utama permainannya membuat pemain game (gamer) masuk menjadi bagian dalam game tersebut. Sehingga ada kepuasan tersendiri yang dirasakan oleh pemain, karena dia mengikuti petualangan yang disajikan oleh game tersebut.

Selain game, interaksi seksual yang dilakukan oleh pasangan seks tidak saling kenal pada media internet yang biasa dilakukan dengan cam to cam, atau sex video chat juga merupakan interactive voyeurism. Di mana perempuan-perempuan pada video tersebut adalah real, namun aktivitas yang dilakukan tidaklah real. Perempuan hanya merangsang lawan chatnya melalui gambar dan suara pada video yang ditampilkan. Namun karena perempuan tersebut real, maka pria yang merupakan lawan chatnya dapat berinteraksi melalui media yang digunakan.

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Fetishism

Fetishism tampak pada penonjolan bagian-bagian tubuh tertentu yang membuat kekaguman, misal: ukuran payudara, paha, bokong, bibir sensual, dan sebagainya.

Dalam ruang kultur simulakrum, ilusi memberi jalan bagi ilusi itu sendiri untuk mencipta suatu ruang cermin raksasa yang tak ada jalan keluarnya dan manusia harus bertahan hidup dalam ruang ini. Ruang kultur simulakrum adalah sebuah ruang di mana manusia harus belajar untuk hidup dalam ketakmasukakalan melalui membuminya semua ilusi. Pada titik ini, layaknya hantu yang keluar dari kubur, ilusi lepas dari esensinya dan membayangi hidup manusia. Dalam kultur simulakrum, yang esensial menjadi banal, yang banal menjadi esensial.

 

Kapitalisme Tubuh

Kapitalisme mengeksploitasi tubuh sebagai tanda dalam rangka mencari nilai pembedaan (differentiation). Dalam dunia yang berada di bawah spirit posmodernisme, orang mencari dam memburu apa saja yang terkesan berbeda. Desire to be different membawa implikasi, pemasaran lantas tak bisa lagi mengandalkan produksi massal untuk konsumsi massal, melainkan masuk dalam ceruk pasar (Niche). Strategi pemasaran harus mampu mengadaptasi hasrat untuk berbeda. Dunia marketing mengenal differentiation sebagai salah satu strategi pemasaran. Differentiation inilah yang kemudian menjadi salah satu kunci penting dalam keberhasilan pemasaran.

Yasraf menjelaskan bahwa nilai tanda tubuh perempuan sebagai komoditas dapat dilihat melalui pelbagai aspek berikut, yang dikonstruksi di dalam sistem komoditas kapitalisme.

Pertama, tampilan  tubuh (body appearance), kerap kali sistem komoditas menekankan aspek umur, yaitu kemudaan tubuh perempuan yang ditampilkan. Perempuan berumur antara 18-35 tahun secara visual mempunyai nilai sensualitas dan seksualitas yang relatif lebih tinggi. Oleh sebab itu, perempuan dengan rentang umur tersebut merupakan figur sentral dan favorit dalam sistem komoditas kapitalisme.

Kedua, perilaku (manner), merupakan aspek lain yang menentukan relasi tanda tubuh (body sign) di dalam media, yang dapat dilihat dari ekspresi tubuh dengan pelbagai gaya dan kecenderungannya; dari pose, dengan pelbagai variasinya, seperti menantang, mempertontonkan, merayu, menggoda, mengajak, ekstase, memperlihatkan gairah, dan sebagainya; dari pakaian, dengan pelbagai gaya, ukuran, dan maknanya yang mampu memperlihatkan posisi sosial tubuh di dalam masyarakat, penghibur, eksibisionis, perayu, dan penantang.

Ketiga, aktivitas tubuh dapat menjadi penanda bagi posisi sosialnya di dalam media. Di antara aktivitas tersebut adalah: sentuhan (touch), yang dapat memperlihatkan apakah sebatang tubuh itu pasif, aktif, lemah, berkuasa, dan sebagainya.

Di dalam kapitalisme, ekspresi, perilaku, dan aktivitas tubuh di atas merupakan elemen-elemen utama yang dapat menciptakan pelbagai tanda tubuh (body signs), yang dieksploitasi sebagai komoditas (comodity signs).

Di dalam sistem ekonomi libido, sebuah betis yang terbuka, sebuah payudara yang tersingkap, sebuah paha yang diekspos dianggap bukan sebagai bentuk degradasi moral, melainkan sebuah nilai jual dan currency.

Untuk itu, Lyotard berpendapat, bahwa kebudayaan harus bersifat afirmatif dan permisif sehingga manusia dapat memperoleh kesenangan dan jouissance secara maksimal. Siapa saja dapat mewujudkan fantasi-fantasinya secara demokratis lewat tubuhnya, dengan mengeksplorasinya sebagai alat tukar libido (libidinal currency) di dalam sebuah sistem pertukaran hasrat (desiring exchange).

Refleksi Lacan mengenai hasrat juga diikuti oleh neo-freudian Prancis lainnya, Rene Girard. Girard memperkenalkan konsepnya tentang hipotesis mimesis. Menurut hipotesis ini, kendali total ego atas hasrat adalah ilusi. Manusia adalah makhluk yang tidak tahu apa yang harus dihasrati, dan oleh karenanya, berpaling ke orang lain untuk menentukan pilihan. Hasrat tidak muncul dari imperatif ego, melainkan peniruan hasrat orang lain.

Baudrillard melihat bahwa masyarakat kapitalis telah meninggalkan jalur kapitalisme monopoli dengan produksi mekaniknya, dan memasuki kapitalisme mutakhir atau kapitalisme global dengan model produksi simulasinya. Fantasi disimulasi menjadi (seolah-olah) nyata, sehingga perbedaan antara realitas dan fantasi menjadi tidak ada. Memampukan manusia hidup dalam dua dunia.

Dengan demikian, pasar media dan ekonomi sekarang ini hampir selalu menampilkan wanita sebagai komoditas barang atau produknya. Bahkan wanita-wanita tersebut tidak sadar bahwa dirinya digunakan sebagai komoditas, wanita-wanita tersebut bekerja atas dasar hasrat; hasrat ingin tampil, hasrat ingin terkenal, hasrat ingin terlihat cantik dan seksi, hasrat ingin diakui, hasrat ingin mendapatkan uang, hasrat bergaya hidup mewah, dan lain sebagainya.

Berawal dari hasrat, kemudian beralih kepada budaya narcissistic, lalu dimanfaatkan sebagai komoditas. Inilah alur yang sedang populer di era posmodern seperti sekarang ini.

Well readers, sampai disini dulu pembahasan kita mengenai “wanita sebagai komoditas”. Sampai jumpa di pembahasan selanjutnya.

 

Sumber:

Audifax. 2006. Imagining Lara Croft Psikosemiotika, Hiperealitas dan Simbol-simbol Ketaksadaran. Yogyakarta: Jalasutra.

 

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Alpha women are different from other women

SE

Laurel Thatcher Ulrich once said that “Well-behaved women seldom make history,” and those words have been printed on paper and typed onto the internet millions of time ever since. Although it’s easy to take the phrase to mean mostly whatever you want, in truth, these words are meant to celebrate women who make the world, in general, a better place, largely by being bolder and more creative than most other people. Read the following list to find out just how badass alpha-women really are, and to find out just how amazing they are.

#1: They make maximizing enjoyment in life a top priority

Regardless of whether they’re single, dating, engaged, or married, alpha-women make sure to continually shape their situation in life in ways which make it genuinely enjoyable to live. Living requires experiencing, so badass, fearless women embrace new courses, trips, and people whenever they have the opportunities (instead of shying away from these things, or accepting excuses not to be there).

#2: They’re open and assertive.

They’ll be the first person to introduce themselves or the first employee to ask for (a very well-deserved) raise. They don’t tend to beat around the bush or hesitate in general.

#3: They’re confident in their character.

It doesn’t matter if they are aware of every one of their imperfections because alpha-women know that overall, they are truly badass (and no one is perfect anyway).

#4: They’re happy single but open to a relationship which will make them even happier.

This means that they have more than enough people, hobbies, and interests in their life to begin with, but also that they are willing to reduce or cut some things out in order to make room for new people and things which fulfill alpha-women in different ways.

#5: They learn from the past, but don’t dwell on it.

It’s important to remember the past so you can learn from your mistakes, but once the lessons have been learned and remembered, alpha-women put their knowledge to the best use possible by focusing on how they can change and improve their lives in the present to better themselves now and in the future.

#6: They set and maintain boundaries.

They don’t allow people to violate their body, space, dignity, or beliefs. Appropriate words and actions are loud after any of these violations occur (or almost do).

This is the most important point for me. Don’t say any judgement statement to me, don’t think “small” or think “short” about anything before you analize it, don’t intimidate, don’t say any bad word to me. If you do that, I’ll give you minus score. Lol.

#7: They’re not afraid to walk away in some situations.

When a friendship, family relationship, or romantic relationship isn’t perfect, alpha-women are aware of all the pros and cons, and as soon as it’s clear that the juice isn’t worth the squeeze, they move on to a more positive endeavor.

Yes sure, and I’m not afraid to leave anything behind. I’m ready to be alone if people around me piss me off.

#8: They demand physical relationships.

This means that just texting, calling, or video messaging most of the time won’t cut it. I mean, you can still be friends, but alpha-women deserve and demand much more from their partners.

Physical relationship not only about sex, it means you have to show your love by hugging, or kissing, or cuddling, or anything you can do to show your love physically.

#9: They’re opportunistic.

Online networking is great, but badass, fearless women know that putting themselves out there in the real world is key to finding the best opportunities. Partly due to this, alpha-women are highly versatile from the wide ranges of clubs, pubs, museums, and galleries which they’ve been to.

And also don’t be fake and don’t do any simulation on social media to make you look good in my eyes. Real relationship much better than virtual relationship.

#10: They aren’t overly dramatic.

Just truly genuine. Fuck drama! Show me the real you!

#11: They aren’t celebrity worshippers.

Instead, they worship the reality around them—life itself. I worship myself. Lol

#12: They realize their bodies and their minds are investments.

It’s worth working out more now and reading and learning more now in order to be healthier, happier, and more successful in the near future (you’ll be in great shape and well-educated).

#13: They won’t be victimized.

They accomplish this by refusing to re-live negative experiences, and by maintaining control of their feeling, emotions, and life, as a result.

#14: They “just do it.”

Is that still a Nike slogan? Regardless, if an alpha-woman is unsure about saying or doing something, they will end up saying or doing it far more frequently than they will hold back. Because of this, badass, fearless women don’t have very many regrets. 

Never regret, never feel sad, never do drama, never cry when someone leave or dead.

#15: They’re always themselves.

They care about what other people think and do, but after considering the whole picture, they have no choice but to say or do whatever they truly think is best for themselves, their friends, their family members, and the world overall.

Which means I don’t care about what people think about me. Because I’m sure they’re not perfect, and so am I. I do and think what I enjoy & comfort with. I don’t follow people’s action or thought. I’m just me.

Source:

Trip To Semarang

Bandung, 6 September 2017

12:05 pm

Hi readers, kali ini gw mau share cerita tentang trip gw waktu ke Semarang bareng sahabat. Gw ke Semarang tanggal 17 Agustus 2017 s/d 19 Agustus 2017 dengan menggunakan kereta Harina pulang pergi Bandung-Semarang-Bandung. Sebenernya teman gw sih dari Jakarta, cuma gw atur sedemikian rupa biar kita bisa pulang pergi bareng, jadi dy ke Bandung dulu. qiqiqiqiqiiqqi ^_^

Ga ngangka ternyata di Semarang banyak tempat bagus, pokoknya suka banget dan puas banget pas liburan ke Semarang. Selama di Semarang kita nginep di Hotel Horison NJ, lokasinya dekat banget sama Kota Lama Semarang. Cuma karena waktu itu kita sampai di Semarang jam 5 subuh, jadi kalau mau early check in harus bayar full seharga kamar semalam. Ihh malas banget harus keluar duit lagi. Terus receptionisnya bilang bisa early check in setengah harga kalau check in setelah jam 7 pagi. Gw kok kayak ga ikhlas gitu ngeluarin uang buat early check in, terus akhirnya gw dan teman gw memutuskan untuk pagi itu juga kita langsung ke lokasi wisata buat jalan-jalan sampai siang, siangnya baru deh kita check in hotel terus langsung istirahat. Walaupun sebenernya badan kita uda remuk banget dan ngantuk banget karena sepanjang perjalanan di kereta dari Bandung ke Semarang kita ga bisa tidur karena ga nyaman duduk di kereta ekonomi. hahahahahahah

Well, jam 7 pagi itu juga kita tiba di tempat tujuan pertama yaitu Kuil Sam Poo Kong. Tiket masuk kuil Sam Poo Kong hanya Rp 5.000,-/orang. Kuilnya bagus dan luas, serasa lagi di Tiongkok. hehehhee

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Naomi berfoto di halaman kuil Sam Poo Kong
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Patung besar di halaman kuil Sam Poo Kong (mungkin patung ini yg bernama Sam Poo Kong. Hehe)
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Naomi di pelataran kuil Sam Poo Kong
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Kuil yang berada di kawasan Sam Poo Kong

Dari Sam Poo Kong kita ke Pagoda Avalokitesvara atau Kuil Buddhagaya atau lebih dikenal dengan Kuil Watu Gong. Jadi kalau kesana cukup cari Kuil Watu Gong aja biar ga pusing yah. hahahahhaa Masuk kuil ini gratis ga dipungut biaya, tapi ada box untuk sumbangan sukarela, jadi pengunjung bisa ngasih uang seikhlasnya aja. Di Kuil Watu Gong ini Pagodanya bagussssss banget, berasa lagi di Korea. hahahahahhahaa Aku suka….aku suka….. ^_^ Ada patung Sleeping Buddha juga lho, walaupun ga segede yang di Thailand tapi ini cukup besar juga patungnya. Oh iya, di Watu Gong gw beli lilin 2 buah harganya cuma Rp 8.000,-/pcs hehehe

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Pagoda Avalokitesvara di Vihara Buddhagaya (Watu Gong)
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Patung Buddha di dalam Vihara Buddhagaya (Watu Gong)
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Patung Dewi Kwan Im di dalam Pagoda Avalokitesvara, Vihara Buddhagaya (Watu Gong)
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Ceritanya ini Pohon Bodhi yang berada di halaman Vihara Buddhagaya (Watu Gong)
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Sleeping Buddha yang berada di kawasan Vihara Buddhagaya (Watu Gong)
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Ini oleh-oleh lilin buat gw sendiri beli di Pagoda Avalokitesvara dengan harga Rp 8.000,-/pcs

Dari Kuil Watu Gong kita ke Museum Rekor Indonesia (MURI), setelah sampai disana ternyata tutup karena lagi cuti bersama. Dari MURI kita langsung beralih ke Masjid Agung Jawa Tengah atau biasa disingkat MAJT. MAJT ini bagus banget masjidnya, berasa lagi di Timur Tengah. Pokoknya bagus banget. Kita sampai di MAJT sekitar pukul 11 siang, dan puanaaaaasssssss tenan cuacanya. Kita istirahat dulu sambil makan bakso. Setelah makan entah kayaknya baterai di tubuh kita benar-benar sudah KO karena kita belum istirahat sama sekali, jadi agak ga mood pas mau foto-foto di MAJT. Terus di depan MAJT juga ada tertulis peraturan untuk berpakaian sopan dan menggunakan pakaian muslim, jadi awalnya gw dan teman gw agak gak PD karena takut diusir atau ga diizinin buat foto-foto di pelataran, walau penjaga toilet sudah memberitahu kami untuk berfoto di pelataran saja ga masalah dan ga harus pakai hijab; namun karena kami sudah lelah jadi yasudah kita pilih cabut aja dari MAJT.

Niat hati mau langsung ke hotel, tapi waktu masih menunjukkan pukul 12 siang, sementara check in dimulai pukul 2 siang. Jadi yaudah kita mampir dulu ke Semarang Contemporary Art Gallery yang lokasinya berada di dalam kawasan Kota Lama, ada di belakang Gereja Blenduk. Di dalam gallery ini banyak lukisan yang bisa kita lihat-lihat, walau kami bukan seniman, tapi kami suka aja melihat-lihat karya seni, walau entah maknanya apa dari lukisan itu. hahahahahaha Tiket masuk gallery ini Rp 10.000,-/orang.

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Patung anak laki-laki telanjang di halaman belakang Semarang Contemporary Art Gallery
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Lantai 2 Semarang Contemporary Art Gallery
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Lantai 1 Semarang Contemporary Art Gallery
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Lukisan besar di lantai 1 Semarang Contemporary Art Gallery
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Halaman belakang Semarang Contemporary Art Gallery

Di luar Semarang Contemporary Art Gallery, ada Kampung Seni Padang Rani yang banyak menjual barang-barang antik. Kita melihat-lihat sebentar dan tidak ada yang bisa kita beli karena kita bukan kolektor barang antik. hehehehehe

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Kampung Seni Padang Rani
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Toko-toko barang antik di Kampung Seni Padang Rani

Di sebelah kanan Pasar Seni Padang Rani ada Gereja Blenduk, kita mampir sebentar ke dalam Gereja untuk foto-foto. Masuk gereja ini bayarnya sukarela, tinggal masukin uangnya ke box yang disediain aja.

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Tampak luar Gereja Blenduk
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Tampak dalam Gereja Blenduk

Setelah keluar dar Gereja Blenduk, kita istirahat dulu di taman yang berada di antara Gereja Blenduk dan Pasar Seni Padang Rani, namanya Taman Sri Gunting. Waktu menunjukkan pukul 1 siang, setelah itu kita kembali ke hotel dan tidur siang. hahahahhahahahahahaa

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Taman Sri Gunting

Setelah puas bobo cantik, pukul 5:30 sore kita jalan kaki dari hotel ke Kota Lama Semarang untuk foto-foto di setiap Gedung lama yang kita lewatin. Kalau liat foto-fotonya berasa kayak di Holland gitu kali yah. hehehhehehe

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Kota Lama Semarang
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Gedung Spiegel di Kota Lama Semarang
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Gedung Marba di Kota Lama Semarang
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Kota Lama Semarang

Sekitar jam 6 sore dari Kota Lama kita menuju Pasar Semawis untuk makan malam. Sesampainya di Pasar Semawis ternyata belum ada yang buka stand makanannya, masih beres-beres gitu. Yaudah deh jadinya kita iseng explore daerah Semawis yang terkenal dengan nama Chinatownnya Semarang. Daaannnnn….. kita happy banget nemuin 2 Klenteng di daerah Semawis. Yang pertama kita temuin itu Klenteng Hoo Hok Bio, Klenteng ini ga besar jadi kita awalnya agak ragu takut ga boleh masuk, lalu setelah kita ngintip-ngintip, penjaga Klenteng yang duduk di dalam manggil kita katanya boleh masuk, so dengan senang hati kita langsung bergegas masuk dan foto-foto. Heheheheheh Berikutnya kita jalan lagi menuju Klenteng Tay Kak Sie, awalnya teman gw agak ragu karena jalanannya gelap, tapi setelah dipikir-pikir dan kita lihat ada beberapa orang yang lewatin jalan itu juga yaudah kita nekat telusuri jalan itu. Eh ternyata Klentengnya deket banget, bagus dan lengkap banget, semua dewa ada disitu. Walau gw ga hafal nama-nama dewa tersebut, tapi kayaknya teman gw hafal banget secara dia korban film Sun Go Kong. hahahhahahaha

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Tampak luar Klenteng Hoo Hok Bio di kawasan Semawis, Semarang
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Tampak dalam Klenteng Hoo Hok Bio di kawasan Semawis, Semarang
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Tampak luar Klenteng Tay Kak Sie
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Ruang doa utama di Klenteng Tay Kak Sie di kawasan Semawis Semarang
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Naomi saat berdoa di Klenteng Tay Kak Sie di kawasan Semawis, Semarang. Ini gw doanya serius banget lho. Gw berdoa semoga dapat jodoh & karir melejit. Hahaha

Setelah kita puas foto-foto di Klenteng, kita jalan balik ke Pasar Semawis. Horeee….. pasarnya uda buka dan banyak banget pilihan makanan disana. Gw dan teman gw lihat-lihat semua stand dari ujung ke ujung, setelah uda dilihat semua kita malah jadi bingung mau makan apa. hahahhahahaha Tapi akhirnya gw pilih makan gurita bakar seharga Rp 25.000,-/tusuk dan cumi bakar seharga Rp 20.000,-/tusuk, enak banget lho…… I love you cumiiiiii….. ^_^ Kayaknya teman gw bingung mau makan apa karena dia bingung nyari yang mana yang halal. hehehehe

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Pecinan Semarang, ini gapura menuju Pasar Semawis
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Pasar Semawis, Semarang. Hanya dibuka setiap hari Jumat s/d Minggu diatas jam 7 malam

Setelah makan enak di Pasar Semawis kita balik ke hotel dan bobo cantik lagi. zzzzzzzzzzzzzzzzzzzzz

Keesokan harinya kita santai-santai dari pagi. Jam 7 pagi gw berenang dulu gethoooo biar kayak sosialita masa kini kalau nginep di hotel kudu berenang. hahahahha Terus jam 9 pagi kita mandi masing-masing, tenang ga bareng kok mandinya. Abis mandi kita diskusi bak orang pinter, terus tepat jam 12 siang kita check out.

Setelah check out, tempat tujuan pertama kita adalah Polder Tawang yang lokasinya berada di sebrang Stasiun Semarang Tawang. Sebenernya ga jelas juga sih Polder Tawang ini, gw rada ga mood gitu foto disini, but yeah ok lha. hahahahahhaa

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Polder Tawang, Semarang
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Polder Tawang, Semarang

Ga jauh dari Polder Tawang, kita mampir ke Pabrik Rokok Praoe Lajar. Konon gedung Pabrik ini dibangun pada tahun 1909, namun kalau Pabrik Rokok Praoe Lajar sendiri baru berdiri pada tahun 1959. Waktu gw dan teman gw berkunjung ke Pabrik Rokok ini awalnya agak ragu kira-kira boleh ga yah beli rokok dan belinya pun ga banyak, tapi setelah kita mampir dan ngobrol sama satpamnya ternyata boleh beli minimal 1 pak (isi 20 bungkus), yaudah kita beli 1 pak aja dengan harga Rp 112.000,-/pak (Rp 5.600,-/bungkus). Setelah beli rokok, gw mikir ini rokok mau dikasih ke siapa yah….. karena lingkungan gw jarang ada yang ngerokok (FYI…. sampai sekarang 6 bungkus rokok masih utuh belum gw kasih ke siapa-siapa. hahahahah ada yang mau? lol). Oh iya, teman gw tiba-tiba sok inisiatif gitu minta contact bagian marketingnya buat kalau-kalau sesampai di Jakarta dia mau pesan lagi (sok perokok banget yah dia…. wkwkwkwkwk). Oh iya, kita sempat ketemu dan bersalaman sama yang punya Pabrik Rokok Paoe Lajar generasi ke-3.

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Pabrik Rokok Praoe Lajar, Semarang
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Naomi saat berbincang-bincang dengan satpam & security di Pabrik Rokok Praoe Lajar, Semarang
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Oleh-oleh Rokok Praoe Lajar seharga Rp 112.000,-/pak (Rp 5.600,-/bungkus)

Dari Pabrik Rokok Praoe Lajar kita menuju Lawang Sewu, Lawang Sewu artinya pintu seribu; walau kenyataannya gedung ini hanya memiliki 450 pintu (kalau ga percaya hitung aja sendiri yah… ^_^).

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Halaman Lawang Sewu
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Tampak dalam Lawang Sewu, Semarang
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Dek atau lantai 3 Lawang Sewu
Lantai 2 Lawang Sewu, Semarang

Dari Lawang Sewu kita nyebrang ke Tugu Muda, dan kita foto-foto disitu; lebih tepatnya teman gw sih yang foto-foto, gw males banget foto sama Tugu. hellouuuu ^_^ wkwkwkkwkwkwkwkwk

Ini teman gw dengan senyum manisnya berfoto di Tugu Muda, Semarang.

Dari Tugu Muda kita lanjut ke Masjid Agung Jawa Tengah lagi. Karena kemarin kita belum ngapa-ngapain disini, jadi kita mampir lagi biar ga penasaran. Dan horeee akhirnya kita foto-foto juga di Masjid nan megah ini. Setelah foto-foto di pelataran masjid, kita ke Menara Asmaul Husna yang berada di kawasan masjid. Di atas menara kita bisa melihat Masjid Agung Jawa Tengah yang indah dan tentu saja kita juga bisa melihat pemandangan kota Semarang. Di atas menara ada beberapa teropong untuk bisa melihat-lihat sambil zoom in zoom out gitu kali yah. Kalau mau menggunakan teropong ini cukup bayar Rp 1.000,- untuk sekali lihat. Gw dan teman gw ga beli yah, kita cuma sok eksis aja foto pake teropong. hahahahaha Oh iya di bawah menara Asmaul Husna ada museum juga, cuma saat kita kesana museumnya uda tutup. Huuuuaaaa…. kita datangnya kesorean sih. huhuhuhuhu

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Masjid Agung Jawa Tengah, Semarang
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Pelataran Masjid Agung Jawa Tengah, Semarang
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Naomi diatas menara Asmaul Husna, Masjid Agung Jawa Tengah, Semarang
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Masjid Agung Jawa Tengah dilihat dari atas menara Asmaul Husna, Semarang
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Kota Semarang dilihat dari atas Menara Asmaul Husna, Masjid Agung Jawa Tengah, Semarang

Dari MAJT kita mampir ke pusat oleh-oleh di sepanjang Jl. Pandanaran. Kita sudah sangat capek dan kelaparan, jadi kita ga hunting tiap toko. Kita fokus ke satu toko aja yang namanya Bandeng Juwana-Elrina, setelah kita puas belanja oleh-oleh kita langsung ke stasiun Semarang Tawang dan makan malam disana.

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Pusat oleh-oleh Semarang di toko Bandeng Juwana-Elrina yang berlokasi di Jl. Pandanaran

Akhir kata gw mau cerita dan promosi dikit, selama gw di Semarang gw dan teman gw jalan-jalan dengan menggunakan transportasi online, GOCAR. Dan kita berdua puas dan senang banget karena semua driver Gocar yang kita dapet selama di Semarang, semuanya baik-baik, ramah-ramah, kita penumpangnya diperlakukan kayak princess sampai pintu dibukain segala. Kita yang biasanya di kota lain diperlakukan biasa aja bahkan kadang ada banyak driver yang rese, tapi kali ini di Semarang driver gocarnya TOP banget. Kalau bintangnya sampai 10, mungkin gw akan kasih 10 bintang. Swear ini gw ga lagi promosiin Gocar, lebih tepatnya gw salut aja sama driver gocar di Semarang. Semoga driver gocar di kota lain juga sehebat itu yah pelayanannya. Semangat Semarang!!!

Sampai disini dulu yah cerita tentang perjalanan gw dan teman gw di Semarang. Sampai jumpa lagi di trip Naomi selanjutnya. See you….. ^_^

With Love,

Naomi Indah Sari

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Naomi Indah Sari.

666: Novus Ordo Seclorum (novel by Afred Suci)

Bandung, 29 Agustus 2017

5:45pm

Hi readers, kalau kalian baca dari judul artikel ini, jangan salah paham dulu yah. Waktu saya beli buku ini juga awalnya tertarik dengan covernya yang berwarna hitam dan tertulis 666. Awalnya saya mengira ini buku mistis atau buku yang menceritakan sekte Lucifer. Tapi setelah saya baca ternyata ini hanya novel biasa kok. ^_^

Penulis novel ini orang Indonesia, dan setting cerita dalam novel ini pun berada di kota Jakarta. Dalam novel ini diceritakan kisah fiksi mengenai pembunuhan berantai yang ditujukan kepada orang-orang terpilih yang merupakan anggota suatu sekte yang memiliki identitas tato pentagram di setiap korban yang terbunuh. Tato bergambar pentagram tersebut terdapat di belakang telinga seluruh korban pembunuhan tersebut.

Tokoh utama dalam novel ini adalah Iptu Adrian dan pacarnya Luci, serta seorang guru spiritual, dan Aziel yang adalah adik kandung Luci.

Adrian adalah polisi yang bertugas khusus menangani kasus pembunuhan berantai ini. Semua korban terbunuh dengan kondisi yang aneh, semuanya meninggal dengan posisi terbalik (kepala dibawah), dan kaki korban yang terikat di atas.

Novus ordo seclorum adalah mantra yang digunakan oleh seluruh anggota sekte saat melakukan ritual. “Novus ordo seclorum….novus ordo seclorum…biarkan dunia baru muncul dalam satu kuasa Lucifer, sang terang yang agung“, begitu bunyi mantranya.

Kami selalu percaya kepada mu, hai utusan agung. Kami percaya Lucifer yang agung akan mempersatukan dunia ini kembali“, sahut pengikut sekte tersebut saat ritual.

Saat Luci sedang berada di dalam kelas dengan “guru”nya, guru menjelaskan bahwa ada beberapa organisasi yang berpaham setan. Bahkan si penulis novel berani menyebutkan beberapa nama tokoh penting di Amerika Serikat yang dalam novel ini disebut sebagai pengikut organisasi setan tersebut. Penulis menyebutkan nama Abraham Lincoln dan John F. Kennedy sebagai salah satu anggota organisasi setan yang terbunuh, bahkan kasus pembunuhan mereka pun masih misteri hingga saat ini.

Guru mengatakan kepada Luci bahwa metode pengajaran organisasi setan tersebut bersifat akademis dengan menerbitkan buku-buku, salah satu buku yang paling terkenal berjudul “Liber Legis” karangan Aleister Crowly, dengan sebuah tulisannya yang paling diminati penganutnya: “Tidak ada hukum, kerjakanlah apa yang kau inginkan. Jadilah kuat, sang laki-laki! Nikmati dan reguklah dengan sepuasnya segala kegairahan nafsu, jangan takut dengan Tuhan karena perbuatanmu itu“. Intinya bagi mereka, dogma-dogma agama hanyalah belenggu yang membatasi. Ajaran Liber Legis dianggap memerdekakan mereka dari rantai yang mengikat selama sekian ratus tahun.

Guru melanjutkan ceritanya bahwa ajaran Crowly ini kemudian dikembangkan menjadi Satanic Bible dan Satanic Ritual oleh Anto Sandorz La Vey. La Vey menyempurnakan ajarannya dengan mendirikan Church of Satan di tahun 1966 di San Fransisco. Injil setan karangan La Vey dianggap pihak gereja sebagai penyelewengan kitab Perjanjian Baru. Selain itu, Guru juga menyebut Satanic Verses karangan Shalman Rusdhie.

Guru juga menyebut tentang ajaran David Berg, pendiri Children of God, yang sebelum menjadi sesat; David dulunya adalah seorang Evangelist. David mengatakan seks adalah wujud nyata dari perasaan bersyukur manusia kepada Tuhan. Jadi yang namanya masturbasi dan seks bebas adalah sah, dan tidak dibatasi dengan pernikahan.

Dalam film Da Vinci Code, David Berg mengatakan bahwa Yesus bersetubuh dengan Maria sehingga menghasilkan anak. Kemudian di tahun 1960an tumbuh generasi bunga dan pemujanya yang disebut hippiest. Mereka benar-benar mengamalkan ajaran La Vey dan David Berg. Segala kenikmatan dunia, seks, minuman keras, dan narkoba, mereka nikmati semuanya tanpa batasan. Penulis juga berani menyebutkan nama-nama musisi seperti Jimmy Hendrix, Led Zeppelin, dan The Beatles sebagai musik pengantar generasi bunga tersebut. Penulis menyebut bahwa musik zaman itu banyak menganjurkan bunuh diri, penggunaan seks bebas dan narkotika.

Saat berbincang-bincang dengan Luci, Guru menceritakan tentang testament (pengakuan) Lucifer. Di salah satu bagian dalam testament Lucifer tersebut, disebutkan Adam memiliki dua anak lelaki. Namanya Kain dan Habel. Kain adalah seorang petani yang bekerja sangat keras, sedangkan Habel adalah seorang penggembala domba. Setiap harinya, Kain bekerja keras mengolah tanahnya agar menghasilkan makanan, sementara Habel hanya duduk-duduk di padang rumput sambil melihat-lihat ternak-ternaknya makan. Kerja keras Kain kemudian memberikan hasil yang bagus, dan ia berniat untuk memberikan hasil yang bagus, dan ia berniat untuk memberikan sebagian hasilnya kepada Tuhan, sebagai tanda syukurnya. Kain kemudian memberikan hasil panennya kepada Tuhan. Habel tak mau ketinggalan, melihat saudaranya itu. Ia pun lalu mempersembahkan daging domba hasil ternaknya. Ternyata, Tuhan memilih persembahan dari Habel, yang terdiri dari lemak-lemak daging domba. Kain yang semula begitu taat kepada Tuhan, kemudian menjadi marah karena dia merasa diperlakukan dengan tidak adil oleh Tuhannya. Padahal ia sudah bersusah payah menanami tanahnya yang keras dan dengan sungguh-sungguh ingin berterima kasih kepada Tuhannya. Menurut pengakuan Lucifer dalam testamentnya, Lucifer menyaksikan dan memperhatikan apa saja yang dilakukan Kain dan Habel pada saat itu. Kain berniat membunuh Habel dan akan dijadikan persembahan untuk Tuhan. Setelah akhirnya Kain berhasil membunuh Habel, Kain membaringkan mayat Habel yang penuh darah diatas altar batu. Ia berteriak keras sekali memanggil Tuhan supaya persembahannya kali ini mau diterima-Nya. Tuhan diam saja. Dia enggan menerima persembahan itu. Sebaliknya dalam perjalanan pulangnya, Kain akhirnya ditegur oleh Tuhan atas tindakannya membunuh saudaranya sendiri. Tuhan marah besar, dan mengutuk Kain menjadi seorang pengembara seumur hidupnya. Dimanapun ia akan mengusahakan tanahnya, maka tanah itu tidak akan memberinya apa-apa. Dari kejadian inilah kemudian menurut pengakuan setan dia mendapatkan inspirasi untuk meminta persembahan manusia atau darahnya dari manusia-manusia pengikutnya.

Tubuh penuh lumpur, darah penuh najis, hati dan jiwa adalah murni. Novus ordo seclorum! Akan tiba bagi kami memimpin mereka“.

Saat Adrian sedang melakukan penyelidikan di lokasi tukang tato yang merupakan langganan anggota sekte setan tersebut, Adrian menemukan buku berwarna hitam saat dia sedang melakukan penggeledahan. Pada sampul buku tersebut terdapat logo pentagram berwarna merah mengkilat. Lalu ia menemukan kalimat berikut pada salah satu halaman buku tersebut:

PADA SAAT ITU MEREKA AKAN MENGORBANKAN JASADNYA UNTUKKU SEBAGAI PERTANDA KEBANGKITANKU DAN MENIUPKAN BENIH ANAKKU: OMEN, TEPAT PADA MALAM 666. MEREKA PARA SATRIAKU ITU ADALAH: IBLIS, SETAN, TERAFIM, ASH-TARTU DAN ABADON. DARAH MEREKA AKAN DIMURNIKAN OLEH SATRIAKU YANG TERKUAT: AZAZEL YANG AKAN MENGHADIRKAN AKU KE TENGAH KALIAN. AKU AKAN MEMBERIKAN PENGANTINKU BENIH DARIKU, SEBELUM AKU KEMBALI KE KERAJAANKU. BENIH ITU AKAN MENJADI YANG DIPUJA OLEH MANUSIA-MANUSIA ITU. BENIH ITU YANG AKAN MENYESATKAN MEREKA SEMUA DARI JALAN SURGA. MEREKA AKAN MEMILIH RUMAHKU. MEREKA ADALAH ANAK-ANAKKU. DAN PADA SAAT ITU AKU SUNGGUH-SUNGGUH INGIN MELIHAT AIR MATA JIBRIL, YANG MENYAKSIKAN SURGA TUHANNYA HANYA DIHUNI OLEH NABI-NABINYA SAJA… “L”.

Untuk cerita detail tentang apa yang dialami Luci dan Adrian kaitannya dengan sekte setan ini, ada baiknya langsung baca sendiri novelnya yah. Novelnya menarik, namun ceritanya cukup sederhana. Malah setelah saya membaca novel ini, seperti menonton ringkasan film yang berjudul “Omen” dengan cerita yang sedikit berbeda. Novel ini sama sekali tidak menakutkan dan tidak ada unsur mistisme yang akan berpengaruh kepada pembaca. Ini hanya sebuah novel biasa yang dikemas dengan cover yang menarik perhatian pembaca untuk penasaran mengenai isi novel ini.

So, don’t afraid to read it. hehehehehe

 

With Love,

Naomi Indah Sari

 

Source:

Suci, Afred. 2009. 666: Novus Ordo Seclorum. Jakarta: Buku Kita.

 

You also can follow me on instagram:

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Naomi Indah Sari

The Gospel of Barnabas

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Bandung, August 8th 2017

11:35 am

Hi readers,

I’m very happy because I just finished reading The Gospel of Barnabas. This book becomes a controversy to many religious people, especially Christian, and also including Islam since tens or hundred years ago. Before I tell you the history about The Gospel of Barnabas, you need to know that I am a Christian. As a Christian, I’m very interested to read and learn about any other Bible or Gospel or any Books about Theology. Not many Christians do like I do, or interested what I like. I love to study a lot, and I hate when people hate each other because of their different religion or belief. That’s why I think we need to study and analyze anything and get many perspective from books, or priests, or people; so we won’t judge anything. I read The Gospel of Barnabas not because I’m out from the Christian doctrine, and also not because I’m interested with Islam. I read this book because I want to read by my own, analyze by my own, and learn by own without any purpose to leave my faith. I’m still a Christian anyway, and I still love Jesus as God.

Right now I want to write about some verses that I want to share to you. There are 222 verses in The Gospel of Barnabas, and happily I have read all of those verses. Yeaayyyy…! Woohoo…lol

Well, let’s begin…

“He alone hath no equal. He hath had no beginning, nor will he ever have an end, but to everything hath he given a beginning and to everything shall he give an end. He hath no father nor mother; he hath no sons, nor brethren, nor companions. And because God hath no body, therefore he eateth not, sleepeth not,dieth not, walketh not, moveth not, but abideth eternally without human similitude, for that he is incorporeal, uncompounded, immaterial, of the most simple substance” (Gospel of Barnabas 17).

This verse shows us that Gospel of Barnabas doesn’t represent trinity; between God, Son, and Holy Spirit. Barnabas wrote that God has no father nor mother, He has no sons; so it’s different from Christian doctrine that says God has Jesus as His Son, or Jesus is the Son of God. And Jesus as a God also has father and mother on earth, Joseph and virgin Mary.

Barnabas wrote God has no body, not eat, not sleep, not dead, not walk, and not move; from this verse Barnabas shows us that the real God is someone who can’t be seen phisically by human. Barnabas believed in God, but didn’t believe if Jesus is God, because Jesus had physic body, He ate, He slept, and He died.

“Believe me, for verily I say to you, that the promise was made in Ishmael, not in Isaac” (Gospel of Barnabas 43).

“Then spake God, saying to Abraham: ‘Take thy son, thy firstborn Ishmael, and come up the mountain to sacrifice him’. How is Isaac firstborn, if when Isaac was born Ishmael was seven years old” (Gospel of Barnabas 44).

Christians believe that Abraham sacrificed Isaac not Ishmael. This verse refers to Quran which says that Abraham sacrificed Ishmael. Barnabas wrote: when Isaac was born, Ishmael was seven years old. So it was impossible if Abraham sacrificed a baby born Isaac. Because of that, Barnabas believed that Ishmael was the choosen son to be sacrificed by Abraham.

Barnabas wrote God made the promise to Ishmael, not to Isaac; but in Christian Bible is written that Isaac who got the promise from God, not Ishmael.

“And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him” (Genesis 17:19).

“And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation” (Genesis 17:20).

“But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year” (Genesis 17:21).

So what was written by Barnabas is refering to Quran and different from the Bible or Christian doctrine.

Barnabas also wrote that there were 3 holy books which written by Moses, David, and the book that God gave to Mohammed.

“Then Moses shall say ‘The book that thou gavest to me is the first‘, and David shall say: ‘The book that thou gavest to me is the second‘; but the book that thou gavest me said truly that I am thy servant; and that book confesseth that which thy messenger affirmeth’. Then shall the messenger of God speak, and shall say: ‘Thus saith the book that thou gavest me, O Lord’. Next shall God give life to all the elect, who shall cry out: ‘O Mohammed, be mindful of us!’ at whose cries pity shall awake in the messenger of God, and he shall consider what he ought to do, fearing for their salvation” (Gospel of Barnabas 54-55).

Barnabas didn’t mention Holy Bible as the book from God who was written by God’s messengers. Barnabas wrote there were only 3 messengers of God; Moses, David, and Mohammed. Barnabas didn’t mention any of Jesus’ Apostles.

Barnabas mentioned Mohammed by name for several times, Barnabas believed that Mohammed is the last messenger of God and also the last Prophet. In any gospels on Bible never mention Mohammed by name, because Mohammed lived hundred years after the death of Jesus. Now I’m a bit confused because how did Barnabas, who lived in Jesus era; knew about Mohammed who not live yet in that era. Was this a prophecy from Barnabas? Did Jesus tell Barnabas about this prophecy? Did God say to Jesus or Barnabas about this prophecy? Because Barnabas mentioned the exact name of Mohammed.

O Mohammed, God be with thee, and may he make me worthy to untie thy shoelatchet, for obtaining this I shall be a great prophet and holy one of God”. And having said this, Jesus rendered his thanks to God” (Gospel of Barnabas 44).

Another shocking story for Christians from The Gospel of Barnabas is the story when Jesus would be caught by the Chief Priest and the Pharisees in Gethsemane. Barnabas wrote exactly the same story like the Quran that Jesus was taken by the holy angels in Gethsamane to the third heaven by the command of God before the Chief Priest and the Pharisees arrived and caught Him. Then God made Judas Iscariot to be like Jesus, so the Chief Priest and the Pharisees believed and sure that Judas was Jesus, because Judas’ look, Judas’ voice and everything very similar to Jesus.

“Then God, seeing the danger of his servant, commanded Gabriel, Michael, Rafel, and Uriel, his ministers, to take Jesus out of the world. The holy angels came and took Jesus out by the window that looketh toward the South. They bare him and placed him in the third heaven in the company of angels blessing God for evermore” (Gospel of Barnabas 215).

“Judas entered impetuously before all into the chamber whence Jesus had been taken up. And the disciples were sleeping. Whereupon the wonderful God acted wonderfully, insomuch that Judas was so changed in speech and in face to be like Jesus that we believed him to be Jesus. And he, having awakened us, was seeking where the Master was. Whereupon we marvelled, and answered: ‘Thou, Lord, art our Master; hast thou now forgotten us?” (Gospel of Barnabas 216).

“And he, smiling, said: ‘Now are ye foolish, that know not me to be Judas Iscariot!’. And as he was saying this the soldiery entered, and laid their hands upon Judas, because he was in every way like to Jesus” (Gospel of Barnabas 216).

“The soldiers took Judas and bound him, not without derision. For he truthfully denied that he was Jesus; and the soldiers, mocking him, said: ‘Sir, fear not, for we are come to make thee king of Israel, and we have bound thee because we know that thou dost refuse the kingdom’. Judas answered: ‘Now have ye lost your senses! Ye are come to take Jesus of Nazareth, with arms and lanterns as (against) a robber; and ye have bound me that have guided you, to make me king!” (Gospel of Barnabas 216).

Judas answered: ‘I have told you that I am Judas Iscariot, who promised to give into your hands Jesus the Nazarene; and ye, by what art I know not, are beside yourselves, for ye will have it by every means that I am Jesus’. The high priest answered: ‘O perverse seducer, thou hast deceived all Israel, beginning from Galilee even unto Jesrusalem here, with thy doctrine and false miracles: And now thinkest thou to flee the merited punishment that befitteth thee by feigning to be mad?” (Gospel of Barnabas 216).

Judas answered: ‘Sir, believe me, if thou put me to death, thou shalt do a great wrong, for thou shalt slay an innocent person; seeing that I am Judas Iscariot, and not Jesus, who is a magician, and by his art hath so transformed me’. When he heard this the governor marvelled greatly, so that he sought to set him at liberty. The governor therefore went out, and smiling said: ‘In the one case, at least, this man is not worthy of death, but rather of compassion” (Gospel of Barnabas 216).

“Verily I say that the voice, the face, and the person of Judas were so like to Jesus, that his disciples and believers entirely believed that he was Jesus; wherefore some departed from the doctrine of Jesus, believing that Jesus had been a false prophet” (Gospel of Barnabas 216).

Please take a deep breath dear Christians. This verse is very essential. We still can’t sure or can’t agree yet about this. Just make it a new knowledge for us, as Christians; that there is another doctrine or perspective which says that what Christians serve and pray for thousand years until now is Judas Iscariot, not Jesus. But we also have right to keep our faith and believed that Jesus had died on the cross for our sins.

“For Jesus had said that he should not die till near the end of the world; for that at that time he should be taken away from the world” (Gospel of Barnabas 216).

Barnabas wrote that Jesus had not died yet, He still alive and live in the third of Heaven until now, and He will come again to the world at the end.

“For certain evil men, pretending to be disciples, preached that Jesus died and rose not again. Others preached that he really died, but rose again. Others preached, and yet preach, that Jesus is the Son of God, among whom is Paul decieved. But we, as much as I have written, that they may be saved in the last day of God’s judgement. Amen. (End of Bible)” (Gospel of Barnabas 222).

In his last verse, Barnabas wrote there were many false doctrine who are believed by people until now. At the end sentence Barnabas let us to see what will happen at the end of the world or in the last day of God’s Judgement.

Well well, dear readers. Please, I’m telling you: what we have read, what we have learnt, everything are knowledges. Don’t take it wrong, don’t take it emotionally, don’t take it as the truth before you feel sure about it, don’t lose your faith.

Even I have read this, doesn’t mean I should believe this. Even I believe this, doesn’t mean I should leave Christianity. Please be wise and smile…. ^_^

Anyway, after you read my own written up there ^ ; I also need to share to you the history about The Gospel of Barnabas. Who is Barnabas? Why did he write this Gospel? Where & when did people find this Gospel? and so on.

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The original appearance of The Gospel of Barnabas

The Gospel of Barnabas is a book depicting the life of Jesus, which claims to be by the biblical Barnabas. Two manuscripts are known to have existed, both dated to the late 16th or early 17th centuries, with one written in Italian and the other in Spanish. The Spanish manuscript is now lost, its text surviving only in a partial 18th-century transcript. In some key respects, it conforms to the Islamic interpretation of Christian origins and contradicts the New Testament teachings of Christianity.

This work clearly contradicts the New Testament biblical accounts of Jesus and his ministry but has strong parallels with the Islamic faith, not only mentioning Muhammad by name, but including the shahadah (chapter 39). It is strongly anti-Pauline and anti-Trinitarian in tone. In this work, Jesus is described as a prophet, and not the Son of God, while Paul is called “the deceived.” Furthermore, the Gospel of Barnabas states that Jesus escaped crucifixion by being raised alive to heaven, while Judas Iscariot the traitor was crucified in his place. These beliefs—in particular, that Jesus is a prophet of God and raised alive without being crucified—conform to or resemble Islamic teachings which say that Jesus is a major prophet who did not die on the cross but was taken alive by angels to God.

Other passages, however, conflict with the teachings of the Qur’an—as, for instance, in the account of the Nativity, where Mary is said to have given birth to Jesus without pain or as in Jesus’s ministry, where he permits the drinking of wine and enjoins monogamy—though the Qur’an allegedly acknowledges each prophet had a set of their own laws that might differ in some aspects from each other. Other examples include that hell will only be for the committers of the seven deadly sins (Barnabas: 4–44/135), anyone who refuses to be circumcised will not enter paradise (Barnabas 17/23), that there are 9 heavens (Barnabas 3/105).

If the Gospel of Barnabas is seen as an attempted synthesis of elements from both Christianity and Islam, then 16th- and 17th-century parallels can be suggested in Morisco and anti-Trinitarian writings. According to the Gospel of Barnabas, Jesus foresaw and rejected his own deification:

And having said this, Jesus smote his face with both his hands, and then smote the ground with his head. And having raised his head, he said: “Cursed be every one who shall insert into my sayings that I am the son of God” (Gospel of Barnabas 53).

This conforms entirely with Muslim belief, according to which Jesus is just a human and a prophet. According to some ahadith, he will come back to earth in the future and declare to the world that he is “a Servant of God”.

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The article about The Gospel of Barnabas on London Daily Mail in 2012

Why has the Christian world hidden the Gospel of Barnabas? This illuminating book proves that Jesus was a true Prophet of Islam, proving that he never claimed to be the Son of God and that he predicted the coming of our Prophet by name.

It is the only reliable record of the life of Jesus Christ and that we have deliberately concealed it because it shows Jesus to have been the prophet the Qur’an declares him to have been. If you should express surprise to hear that such a book actually exists they will press home their contentions all the more, declaring that your ignorance of the book is a sure sign that the Church has forcefully suppressed its teaching.

The History of the Barnabas Gospel

In his Preliminary Discourse to his translation of the Qur’an first published in 1734 AD, George Sale first drew the attention of the Christian world generally to a Gospel attributed to St. Barnabas which, he said, records the life of Jesus in a manner very different from that found in the four Biblical Gospels but corresponding to the traditions of Muhammad in the Qur’an. He mentioned a Spanish translation in the possession of the Moriscoes in Africa (which no longer exists apart from a few known extracts), and an Italian translation in the library of Prince Eugene of Savoy. From this edition Lonsdale and Laura Ragg published a translation into English which was published in 1907 with various notes, proving Sale’s contention that it is a forgery.

Since the beginning of this century, when an Arabic translation became well known in the Islamic world, Muslim scholars and writers have made much of the book. In 1973 the Raggs’ English translation of the Gospel was first published in the Muslim world. Since then approximately 100.000 copies have been printed in Pakistan. It has caused considerable excitement as it appears to finally prove, from Christian origins, that Jesus was the ‘Isa of Islam and that Muhammad was indeed to be the final messenger of God to all mankind.

Much of its teaching is repetitive of Biblical teaching, though adapted to suit Islamic preferences. For example, when ten lepers were healed on one occasion by Jesus, the only one to return was a Samaritan who fell at his feet, giving him thanks (Luke 17.16). The Gospel of Barnabas conveniently states that he was an Ishmaelite. The rest of its teaching, however, consists of legendary and fanciful stories and forged teachings of Jesus of no historical value at all. Let us consider a few of its typical Islamic teachings.

Islamic Teachings of the Barnabas Gospel

  1. Jesus Denied that he was the Son of God

The Gospel of Barnabas repeats the incident where Jesus asked his disciples, firstly, who the multitudes thought he was and, secondly, who they thought he was (Matthew 16.13-20). When Peter answered that he was the Son of God, Jesus responded that he was blessed because his Father in heaven had revealed this to him. In the Gospel of Barnabas, however, while Peter is correctly recorded as declaring that Jesus was the Christ, the Son of God, the answer of Jesus to him was totally different.

Jesus is supposed to have declared to Peter “Begone and depart from me, because thou art the devil and seekest to cause me offence!” He then is reputed to have told all his disciples to beware because “I have won from God a great curse against those who believe this” (Gospel of Barnabas, para 70).

  1. Judas was Crucified in Place of Jesus

The Muslim doctrine that Jesus was taken alive from the earth just before he was due to be arrested while someone else was made to look like him and was crucified in his place is repeated in this Gospel, only it specifically makes the victim Judas Iscariot. It was only some centuries after Muhammad that the Muslim world first taught this theory, invented to justify the crucifixion of a bystander who might otherwise have seemed to be an innocent substitute.

The Gospel of Barnabas teaches that when Judas arrived with soldiers to arrest Jesus, God sent four angels to take Jesus out of the world into the third heaven while Judas “was so changed in speech and in face to be like Jesus” that Barnabas and the other disciples believed him to actually be Jesus (Gospel of Barnabas, para 216). Judas was duly crucified in his place.

  1. Jesus Predicted the Coming of Muhammad by Name

In many places Jesus is said to have declared the coming of Muhammad by name, as in this statement made after he said he would first have to endure the infamy that he had been crucified:

“But when Mohammed shall come, the sacred messenger of God, that infamy shall be taken away” (Gospel of Barnabas, para 112).

These are some of the central Islamic features of the Gospel of Barnabas where its teaching contradicts the contents of the four Biblical Gospels. Numerous other Islamic influences can be found throughout the book, such as the claim that the covenantal promise to Abraham was made in Ishmael and not Isaac (para 191), explaining the Muslim conviction that this is the only true Gospel.

Medieval Origins Proving it is a Forgery

There were numerous apocryphal Gospels, Epistles and other forgeries similar in style to the authentic New Testament scriptures that were rejected by the Council of Nicaea in 325 AD and in the subsequent Decretum Gelasianum of which one was titled the Gospel of Barnabas. No historical record whatsoever exists to show what sort of book it was or what it taught. From a study of the contents of this Islamic Gospel so strongly promoted in the Muslim world, however, it soon becomes obvious that these two cannot possibly be the same works. There are many proofs that the latter is a 16th century forgery.

Medieval Sources of the Gospel of Barnabas

It is not hard to prove to Muslims that this Gospel was first compiled many centuries after the times of both Jesus and Muhammad. Three of examples of medieval influences will be considered here.

  1. The Centenary Year of Jubilee

One of the laws Moses gave to the people of Israel was that a jubilee year was to observed twice every century when slaves would be liberated and debts cancelled. God ordained it in these words:

“A jubilee year shall that fiftieth year be to you” (Leviticus 25:11).

About 1300 AD Pope Boniface the Eighth decreed that the jubilee year should be reintroduced but that it should only be held at the turn of each century, that is, once every hundred years. After his death, however, Pope Clemens the Sixth decreed that the jubilee year should revert to every fifty years following the Biblical decree and there was talk thereafter of reducing it further. In the Gospel of Barnabas this saying is attributed to Jesus:

“And then through all the world will God be worshipped, and mercy received, insomuch that the year of jubilee, which now cometh every hundred years, shall by the Messiah be reduced to every year in every place” (Gospel of Barnabas, para 82).

The anachronism is obvious – the author of the Gospel of Barnabas could only have spoken of the jubilee year coming every hundred years if he knew of the decree of Pope Boniface. Whoever wrote this Gospel makes Jesus repeat a proclamation which was only made at least thirteen centuries after his time! This proves that the Gospel is a forgery of not earlier than the 14th century AD.

  1. Quotations from Dante’s Inferno

Dante was an Italian who lived at about the same time as Pope Boniface. He wrote a well-known classic titled Divina Comedia – the “Divine Comedy”. It was a fantasy about hell, purgatory and heaven according to the beliefs of his time. Many passages in the Gospel of Barnabas show a dependence on his work, one of which is a saying attributed to Jesus of the prophets of old:

“Readily and with gladness they went to their death, so as not to offend against the law of God given by Moses his servant, and go and serve false and lying gods” (Gospel of Barnabas, para 23).

The expression “dei falsi e lugiardi” (false and lying gods) is found elsewhere in the Gospel of Barnabas. Jesus is recorded as again using this phrase (para 78) while Herod is also said by the author to have “adored the false and lying gods” (para 217).

In its actual descriptions of heaven and hell the Gospel of Barnabas follows Dante exactly while contradicting the Qur’an. Jesus is said to have declared to Simon Peter:

“Know ye therefore that hell is one, yet hath seven centres one below another. Hence, even as sin is of seven kinds, for as seven gates of hell hath Satan generated it: so there are seven punishments therein” (Gospel of Barnabas, para 135).

Dante gives precisely this description in the fifth and sixth cantos of his Inferno. Speaking of the heavens the Gospel of Barnabas states that they are nine and that Paradise itself is greater than all of them together (para 178). This again parallels Dante who also speaks of nine heavens with an Empyrean, a tenth heaven above them all.

  1. The Medieval Environment of the Gospel

Other passages from the Gospel show that the author was more at home in the climate and seasons of southern Europe than in the land of Palestine. He makes Jesus speak of how beautiful the world is in summer-time when the harvest and fruit abound (para 169). This is a fair description of Italy in summer but not of Palestine where the rain falls in winter and the fields are parched in summer.

Likewise the Gospel of Barnabas speaks of storing wine in wooden wine-casks (para 152), a common practice in medieval Europe but not in first-century Palestine where wine was stored in skins (Matthew 9.17). Further proof of the author’s ignorance of the geography of Palestine is found in this statement:

“Having arrived at the city of Nazareth the seamen spread through the city all that Jesus had wrought” (Gospel of Barnabas, para 20).

In this passage Nazareth is represented as a harbour on the Lake of Galilee. After this Jesus is said to have gone “up to Capernaum”. Every disciple of Jesus would have known that Capernaum was the city on the shores of the lake while Nazareth is up in the hills. Jesus would have gone up from Capernaum to Nazareth, not the other way around as the Gospel of Barnabas has it.

These evidences all prove that the Gospel of Barnabas is a forgery compiled in southern Europe sometime around the 16th century after Christ. Let us proceed to examine other evidences that discount the authenticity of this book that calls itself a Gospel.

Other Evidences Against its Authenticity

The Gospel of Barnabas must be the true Gospel since it teaches that Jesus was not to be the final messenger of God to mankind but that this honour would be reserved to our holy Prophet Muhammad who he said would follow after him.

There are numerous other evidences against the authenticity of the Gospel of Barnabas, some of which derive from the very passages where Jesus is said to have foretold the coming of Muhammad. It is very interesting to note that this Gospel makes no mention of John the Baptist – a striking omission, considering the attention given to him as a contemporary prophet to Jesus in the Biblical Gospels. Instead sayings of John are attributed to Jesus, such as “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord’” (John 1.23) which is ascribed to Jesus in the Gospel of Barnabas together with the whole conversation that surrounds it (para 42). The author of this Gospel conveniently, but very erroneously, makes Jesus say of Muhammad what John actually said of him.

Who is The Messiah?

John the Baptist denied that he was the Messiah when challenged by the Jewish leaders (John 1:20). The Gospel of Barnabas makes Jesus deny the same thing in much the same words:

“Jesus confessed and said the truth: ‘I am not the Messiah … I am indeed sent to the house of Israel as a prophet of salvation; but after me shall come the Messiah” (Gospel of Barnabas, paras 42, 82).

Who was to be the coming Messiah, then? Elsewhere the Gospel makes Jesus say “The name of the Messiah is Admirable … God said: Wait Mohammed; for thy sake I will to create paradise … Mohammed is his blessed name” (para 97). Here the author of the Gospel of Barnabas completely overreaches himself for the Qur’an clearly states, no less than eleven times, that Jesus alone is the Messiah. The Bible confirms this too on many occasions (John 4.26, Matthew 16.20).

The title here is Al-Masih, “the Messiah”, and Jesus himself is called Al-Masihu Isa, “the Messiah Jesus”. So the Gospel of Barnabas incontrovertibly contradicts the Qur’an when it declares that Muhammad was to be the Messiah.

What is very interesting here is the discovery that this Gospel not only contradicts the Qur’an but also itself. In the prologue to the book it speaks of “Jesus the Nazarene, called Christ” and states that it is the “true Gospel of Jesus, called Christ”. The author does not seem to have been aware that Messiah and Christ are interchangeable terms, meaning the same thing. The latter derives from the Greek word Christos which is a translation of the original Hebrew word Mashiah.

The Contradictions

There are other contradictions between the Qur’an and the Gospel of Barnabas which cannot be satisfactorily explained. One relates to the birth of Jesus as it is told in each book. The Gospel says this about the moment of his delivery:

“The virgin was surrounded by a light exceeding bright and brought forth her son without pain” (Gospel of Barnabas, para 3).

This statement has no Biblical equivalent but parallels Catholic beliefs of the Middle Ages. It is further evidence that the Gospel of Barnabas is a forgery composed up to fifteen centuries after the time of Christ.

There is little room here for Muslims to maintain their cherished belief that they have, in the Gospel of Barnabas, an original Gospel which is consistent with the Qur’an and Islamic tradition. It is not surprising that many Muslim scholars have, in recent times, rejected the Gospel as a forgery. Nonetheless there are still many Muslim writers, often well aware of the overwhelming evidences against it, who still promote it as an authentic text.

Another typical contradiction between the two books is found in the statement in the Gospel of Barnabas about the angels of God on the last days before the great Judgment: “The fifteenth day the holy angels shall die, and God alone shall remain alive” (para 53).

Again the Gospel of Barnabas states that on the thirteenth day of the final period before the end, all mankind will die and every living thing on the earth shall perish (para 53) whereas the Qur’an states that men will be alive until the last day, the great Day of Judgment.

The Original Authorship of the Gospel

Barnabas was known to have been one of the great disciples of Jesus. How can you even contemplate trying to discredit a Gospel written by him? If he was one of the twelve, why do you Christians conveniently reject everything he wrote?

One of the great questions about this Gospel is indeed its original authorship. Who wrote it? Although it is obvious that the book is a forgery of relatively recent times it is important nonetheless to prove to Muslims that Barnabas could never have been its author. Throughout the book its author is said to have been one of the twelve disciples of Jesus yet it is well known that the real Barnabas only appears on the scene after the death and resurrection of Jesus and, furthermore, that he only received his name as a result of an incident that took place much later. The evidence is found in the following passage:

“Thus Joseph who was surnamed by the apostles Barnabas (which means, Son of encouragement), a Levite, a native of Cyprus, sold a field which belonged to him, and brought the money and laid it at the apostles’ feet” (Acts 4:36-37).

It was only when this man Joseph encouraged the early Church by donating the proceeds of the sale of his property to the disciples of Jesus that he was given the surname bar-nabas. Thereafter he is a prominent personality in the record of the initial development of the Church and is mentioned elsewhere in the New Testament (Galatians 2:9). He was most certainly not one of the original twelve, however, whose names are all recorded in two of the Gospels (Matthew 10:2-4, Luke 6:14-16). He is not mentioned at all in the four Gospels and the composer of this forgery has, as it were, left his fingerprints on its text by including what is a glaring anachronism. Jesus is said to have called him by name on numerous occasions of which the following passage is an example:

“Jesus answered: ‘Be not sore grieved, Barnabas, for those whom God hath chosen before the creation of the world shall not perish” (Gospel of Barnabas, para 19).

Such an address before Jesus ascended to heaven was impossible if he only received the title some time after the event.

We will never know for certain who actually wrote this Gospel. What we do know is that it most certainly could not have been written by the Apostle Barnabas who was at no time one of the immediate disciples of Jesus. If the Gospel of Barnabas serves any purpose it is perhaps to prove that it is impossible to compose a life of Jesus consistent with the factual evidences of his life and teachings as found in the four true Gospels which at the same time promotes him as a prophet of Islam. The book fails dismally in its attempt to do precisely this.

Paul and Barnabas in the Book of Acts

Gospel Barnabas expressly repudiates the teaching of Paul that Jesus is the Son of God. In fact even the New Testament records that Paul and Barnabas couldn’t agree. It was because Barnabas taught the ultimate truth about Jesus.

The Gospel of Barnabas begins with a statement that “many, being deceived of Satan, under pretence of piety, are preaching most impious doctrine, calling Jesus Son of God … among whom Paul also hath been deceived” (para 1). At the very end of the book Paul is again accused of being deceived for the same reason. Muslims latch on to a passage in the Bible where it is recorded that “there arose a sharp contention, so that they separated from each other” (Acts 15.39) to prove that Paul and Barnabas could not agree with each other and claim that this is proof that Barnabas differed with Christianity’s foremost apostle on the major points of Christian doctrine. The aim is to prove that Barnabas rejected these beliefs and wrote his Gospel to correct them.

Barnabas and Paul: Two Close Companions

Anyone reading through Acts 15 will discover that the only point of disagreement between these two men was on whether they should again be accompanied by John Mark on a later journey. Paul did not want him to go with as he had let them down on their first missionary journey (Acts 13:13). For this reason alone they separated. Barnabas took Mark with him and sailed away to Cyprus while Paul chose Silas as his future companion (Acts 15:39-40).

All the other evidences in the Book of Acts prove that, far from being an opponent of Paul, Barnabas consistently stood by him and backed his teaching. When Paul was converted through a dramatic vision of Jesus in the sky as he made his way to Damascus, he remained a few days in the city with the other disciples of the Lord and then finally entered the local synagogue, proclaiming Jesus and declaring “He is the Son of God” (Acts 9.20). There can be no doubt, therefore, that right from the time he first became a follower of Jesus Christ Paul declared the heart of the Christian doctrine. From here it is important to know what role Barnabas played in accompanying him on his travels.

  1. Barnabas First Introduced Paul to the Other Apostles

When Paul first returned to Jerusalem after his conversion the other disciples were very afraid of him, knowing his relentless persecution of the early Church. They did not believe that he was a true disciple of Jesus. It is a revelation to discover, in the light of the vehement attacks made on Paul in the Barnabas Gospel, just who it was who commended him to the disciples:

“But Barnabas took him, and brought him to the apostles, and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus” (Acts 9:27).

From here on, until their dispute on a personal matter, Paul and Barnabas were constantly together. In fact, as we shall see, the real author of the Gospel of Barnabas could hardly have made a more inappropriate choice for the authorship of his forgery.

  1. Barnabas Sought Paul to help him Teach in Antioch

As soon as the Church in Jerusalem heard that the Church in Antioch was growing well, the Apostles sent Barnabas there to instruct the new disciples in the faith of Jesus. Barnabas, however, decided he could not do this alone. Who did he send for to assist him? No one else but Paul! He went all the way to Tarsus to look for him and, when he found him, he brought him to Antioch (Acts 11.25-26). What follows is significant:

“For a whole year they met with the church, and taught a large company of people; and in Antioch the disciples were for the first time called Christians” (Acts 11:26).

Under the ministry of these two men the believers were first called Christians because Paul and Barnabas taught them the basic truths of what makes Christianity the religion it is today – that Jesus is the Son of God and that he died for our sins. These are the very things that the Gospel of “Barnabas” is at such pains to deny. Throughout their travels together Paul took the initiative in preaching the Christian Gospel while Barnabas stood by him, vindicating everything he said. There can be no doubt that Barnabas was not the author of the anti-Paul Gospel attributed to him.

  1. Both Barnabas and Paul Rejected Circumcision

According to the Gospel of Barnabas Jesus is recorded as teaching that circumcision is one of the most important acts of religious piety. Both Judaism and Islam to this day faithfully observe the ordinance. Jesus is supposed to have said:

“Leave fear to him that hath not circumcised his foreskin, for he is deprived of paradise” (Gospel of Barnabas, para 23).

It is most ironic to find that the real Barnabas joined Paul in vehemently opposing circumcision as a necessary ritual for salvation:

“But some men came down from Judea and were teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’. And when Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and elders about this question” (Acts 15:1-2).

In one of his Epistles Paul states that, when he and Barnabas went to Jerusalem, they took Titus, an uncircumcised Greek believer in Jesus, as a test case. Paul laid before the apostles the Christian Gospel he was preaching – one devoid of the legalistic rituals that characterise Judaism and Islam – to see if they disagreed with him on any point. They not only agreed that Titus should not be circumcised (Galatians 2.1-3) but “gave to me and Barnabas the right hand of fellowship” (v. 9). It does appear that no one was closer to Paul in his preaching of the Christian faith than this man Barnabas. He cannot possibly be the author of the Gospel falsely attributed to him.

Thank you everyone for reading. I love you. ^_^

Naomi Indah Sari

Source:

The Gospel of Barnabas

https://en.wikipedia.org/wiki/Gospel_of_Barnabas

https://www.arabicbible.com/for-muslims/barnabas-gospel/180-gospel-rejected-by-christianity-why/1573-the-gospel-of-barnabas.html

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Buku: Supernova 1 (Kesatria, Putri & Bintang Jatuh), Dee Lestari

Bandung, 6 Agustus 2017

02:15pm

Hi readers, kali ini saya mau share tentang buku yang sangat terkenal dan fenomenal di Indonesia yang ditulis oleh mantan penyanyi zaman saya SD, yaitu Dee Lestari. hehehehe Buku ini adalah serangkaian buku-buku yang diberi nama “Supernova” yang terdiri dari 6 seri. Nah yang mau saya share sekarang adalah buku seri pertama yang berjudul “Kesatria, Putri & Bintang Jatuh”.

Kalau boleh berkomentar dulu, ini bukunya agak sedikit rumit dan membingungkan yah. Saya sampai harus lihat-lihat lagi halaman-halaman berikutnya supaya benar-benar nangkep maksud/ pesan dari buku ini. Saya tertarik mau baca buku ini karena beberapa orang bilang ini bukunya bagus banget dan ditulis dengan sangat cerdas oleh Dee Lestari, sampai-sampai waktu saya search buku ini via online (ceritanya mau beli di toko buku online), ada orang yang mention saya terus semangat banget rekomendasiin buku ini ke saya, katanya “Wajib banget baca kak. Sumpah si Dee pinter banget. Semua ilmu ada di buku supernova”. Ok ok, akhirnya setelah keliling semua toko buku di Jakarta (tempat saya tinggal sebelum pindah ke Bandung) tidak ketemu buku supernova 1 ini atau biasanya disingkat dengan “KPBJ”, dan akhirnya saya memutuskan beli online.

Well, waktu awal saya baca buku KPBJ ini, saya langsung tertarik karena Dee menggunakan pasangan homoseksual sebagai tokoh utama buku ini, yang bernama Dimas & Reuben. Kenapa saya tertarik? Karena di buku ini si Dimas & Reuben diceritakan sebagai pasangan homoseksual yang berintelektual, alias berpendidikan. Ide ini bagus banget untuk membangun citra bahwa homoseksual sama seperti orang normal yang berpendidikan tinggi, cerdas, intelek, kreatif, dan mampu berkarya. Tidak seperti stereotype yang sudah melekat di masyarakat bahwa homoseksual adalah menjijikkan, tidak berpendidikan, tidak bermoral, bahkan phedofil atau psikopat.

Selain itu, sangat menarik karena Dee menulis cerita di dalam cerita. Maksudnya, Dee menciptakan Dimas & Reuben dalam bukunya, lalu Dimas & Reuben menulis juga tentang tokoh-tokoh lain yang diciptakannya dalam tulisannya. Ini sangat menarik walaupun sedikit membingungkan karena setting ceritanya lompat-lompat ke cerita yang berbeda, namun masih saling terkait.

Kenapa Dee dipuji-puji sangat cerdas melalui buku ini, karena buku ini menyajikan istilah-istilah atau membahas teori-teori yang beragam seperti sastra, filsafat, sains, fisika, kimia, matematika, biologi, anatomi, psikologi, dan lain sebagainya. Seakan Dee berusaha menggabungkan semua ilmu tersebut dalam suatu kehidupan manusia, yang memang saling berkaitan satu sama lain.

Dalam buku ini tokoh Reuben mengatakan, “bahwa kebenaran yang utuh baru kamu dapatkan setelah melihat kedua sisi cermin kehidupan. Tidak cuma sebelah. Dan, cermin itu sangat dekat”. Lalu ia memperjelas bahwa cermin tersebut berada di setiap atom tubuh kita sendiri.

Kalau boleh saya mendefinisikan versi saya sendiri, mungkin maksudnya adalah saat kita mau mencari suatu kebenaran jangan hanya melihat dari satu sisi saja, atau satu aspek saja, atau satu paham saja, atau satu ideologi saja, atau satu agama saja, atau satu ide saja, tetapi pelajarilah, analisalah, lihatlah dari dua sisi yang berbeda, analisalah. Dengan demikian kita akan menemukan kebenaran. Jika kita hanya melihat dari sisi kita sendiri, atau melihat yang kita yakini saja, maka kebenaran tersebut tidak akan pernah ditemukan.

Adapula dialog dimana Reuben bercerita pada Dimas bahwa orangtua Reuben sudah mengetahui bahwa dirinya adalah seorang gay, lalu Reuben berkata, “Kalau sampai saya dipanggang di neraka bersama para pemburit seperti nasib Sodom dan Gomorah, mereka (orangtua Reuben) bakal minta ke Yahweh untuk ikut dibakar. Soalnya, kalau saya dianggap produk gagal, berarti mereka juga”.

Wkwkwkwkwkwkwkkwk Dialog ini lucu sekaligus menyindir. Seakan berkata bahwa tidak ada manusia yang merupakan produk gagal, jika seorang manusia adalah heteroseksual, bukan berarti juga dia sempurna. Artinya ya semua manusia diciptakan dengan pribadi yang unik & layak, jika ia terlahir cacat tubuh misalnya, bukan berarti dia produk gagal, dia tetap sempurna. Karena Tuhan pasti adil, ada hal yang kita miliki yang tidak dimiliki oleh orang lain dan begitupun sebaliknya.

Oh iya, tokoh Kesatria, Putri, & Bintang Jatuh adalah tokoh-tokoh yang diciptakan oleh Dimas & Reuben, mereka yang menulis cerita atau novel tentang itu. Diceritakan seorang Kesatria yang jatuh cinta pada seorang putri, namun putri tersebut bukanlah seorang wanita single, namun milik seorang pangeran. Kesatria & Putri sangat sedih & tersiksa karena kenyataannya mereka saling mencintai. Lalu ada tokoh Bintang Jatuh yang diciptakan sebagai seseorang yang harus sepenuhnya mewakili area abu-abu. Teori relativitas berjalan. Manusia yang penuh paradoks. Bukan tokoh antagonis, juga bukan protagonis. Penuh kebajikan, tapi juga penuh kepahitan. Dialah meteor langit setiap orang. Penuh kesan, tapi dengan cepat melesat hilang. Tidak terbendung institusi apa-apa, organisasi manapun, bukan properti siapa-siapa.

Lalu ada dialog di mana Reuben menyebut tentang filosofinya Abraham Maslow yang seorang penemu konsep psikologi transpersonal, yang didasari pada kerangka kerja idealis monistik, yaitu paradigma yang mengatakan bahwa otak dan pikiran berada di realitas yang sama. Idenya adalah sebagai berikut, “Ketika manusia sudah mengatasi semua kebutuhan dasarnya untuk bertahan hidup, ia pun dimungkinkan untuk mengejar pencarian lebih tinggi. Aktualisasi diri. Pengetahuan tentang dirinya sendiri di level yang paling dalam”.

Walaupun cuma sekutipan saja, tetapi bermakna cukup dalam yah. Intinya kita sebagai manusia harus mengejar pencarian yang lebih tinggi, yaitu aktualisasi diri. Aktualisasi diri ini bentuknya atau kegiatannya bermacam-macam sesuai panggilan nurani setiap manusia. Setiap orang berbeda-beda dalam menangkap konsep aktualisasi diri ini, dengan demikian aktualisasi diri tidak bisa digeneralisasikan sebagai suatu pikiran/tindakan/kegiatan tertentu.

Supernova bukan hanya nama serial buku ini, tetapi juga nama tokoh yang akan selalu ada diseluruh seri buku Supernova. Sosok supernova sebenarnya adalah misteri, namun setelah saya nonton film Supernova KPBJ yang diadopsi langsung dari buku ini; ternyata baru terlihat siapa supernova sebenarnya. ^_^

Dari keseluruhan cerita KPBJ, menurut saya Dee menitikberatkan keseluruhan ceritanya pada teori “Order and Chaos“. Order and Chaos adalah teori tentang sistem deterministik, tetapi pergerakannya sangat sensitif terhadap kondisi-kondisi inisial sehingga tidak memungkinkan adanya prediksi jangka panjang.

Sesempurna apapun sebuah tatanan, dapat dipastikan chaos selalu ada, membayangi seperti siluman abadi. Begitu sistem mencapai titik kritisnya, ia pun lepas mengubrak-abrik. Bahkan, dalam keadaan yang tampaknya ekuilibrium atau seimbang, sesungguhnya order and chaos hadir bersamaan sebagai perekat. Di mana terdapat zona kuantum, rimba infinit di mana segalanya relatif, kumpulan potensi, dan probabilitas.

Dalam kehidupan sehari-hari, kehadirannya dapat terasa dalam bentuk intermittency atau ketidaksinambungan. Keterputus-putusan. Paradigma reduksionisme, yang telah berabad-abad mendominasi dunia sains, tidak pernah memberikan perhatian pada fenomena ini. Dan, bagi manusia yang melihat dunia hanya hitam dan putih, maka ia harus siap-siap terguncang setiap kali memasuki area abu-abu dimensi kuantum. Karenanya, relativitas bagaikan kiamat bagi yang mengagung-agungkan objektivitas. Sains ternyata tidak selamanya objektif, dan seringkali harus subjektif.

Well readers, uda pusing belum? Sepertinya kalian sama pusingnya seperti saya yah. Pokoknya buku ini recommended banget untuk kamu baca. Pusing sedikit gapapa lah yah untuk menambah pengetahuan kamu.

Untuk cerita detail dan teori-teori serta konsep-konsep keilmuan apa saja yang dibahas di buku ini, kalian bisa langsung beli bukunya dan baca sendiri yah. Semangat!!!

With love,

Naomi Indah Sari

 

 

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Naomi Indah Sari

Universal Religion

When I came to the works of Serge Benhayon, I was invited to look at my relationship with religion. At first, all I could do was worry – worry about what would be said about religion and the effect this would be having on the people around me, including myself. I seemed to carry an inner-tension I had built up since I was young that would result in an increasing heartbeat the moment religion was spoken about.

For years it would activate all my past experiences of when religion was being heatedly discussed and fought over. Many of the conversations I would hear from my family members and people around would differ so much. I would be feeling quite uncomfortable as people would be sharing different thoughts, different ideals, which would often bring disharmony and destruction into the group.

When Serge first presented on religion, all I could feel and see were those images, those beliefs, those frightening moments, the feeling of war and absolute separation this subject or ‘word’ is causing currently and has caused in the past. My body shook in reaction to these images I had taken on around this word ‘religion.’ I remember it as clearly as yesterday.

So the moment when Serge introduced the word religion, I was bracing in my chair, my automatic response, waiting for the disharmonious conversations to happen. Yet this time it was not the case at all: instead of disharmony, there was a stillness, a love, a holding that held us together, a union, a space and place where there was understanding of each other and courage to trust.

At first I thought it was the word religion that was the negative one, but in this presentation I made a commitment to truly feel what was going on for me. I could see people around me equally react to this subject/word quite strongly. I was intrigued by the offering now given to us all to ponder on.

What does the word religion mean to us? And does it actually represent the religion that is in truth dear to us? And so, is the word religion used and lived in its true meaning?

I felt a little uncomfortable as those questions popped into my mind. I took the time to just sit still and observe whatever I was feeling around this subject. Even though I felt like running away like I always would do when this subject is raised, this discussion somehow felt true and was one that I wanted and was ready to face.

The presentation continued and I knew we were on a path of true and open discussion.

Having the feeling that all the people around me were quite shaken up through the questions being posed and discussing what religion meant to them, I was feeling truly safe, simply because I felt inside that for the first time in my life, the matter of religion was truly being asked without any demand whatsoever. We were being offered a space to truly ponder with no right or wrong scenario – one I had never been offered before. The nervous tension I had been carrying, including the quickened heartbeat, had eased. The feeling of truth and the purpose of what religion truly meant seemed to rise as my heart expanded.

The thing is, all I can say from my ponderings over what occurred this time is that the questions presented by Serge Benhayon offered me so much to consider. It wasn’t just simply the questions themselves, but the way they were discussed that actually inspired me to be more open again to my relationship with the word religion. Instantly, the false images and ideals I had been running with seemed to stand out naturally, as simply a deception and distraction away from the truth.

What I had found was that I had been living on the interpretations, opinions, judgements and expressions about this word, but never truly made it my own. I did not allow myself to have a relationship with the word religion on my own, nor discern how I felt about it. I became aware of what I felt, and at the same time looked at all these images, beliefs, and thoughts I had about religion. I could feel how many of them weren’t actually true to me. Yet I had lived by them, thinking they were true. No longer did these concepts fit as I became more aware of the truth in my heart.

I could feel how it was easier to go with the ideals, emotions, beliefs and expectations of those around me, or even blame others if it suited. But I always had felt that there was more. I could feel that if I were to stand up to feel my own truth about my personal relationship with religion, I would stand out and have more chance of being disliked. So I continued my reflection and simply observed my ways. I observed the way I looked at religion, and if there was anything to ‘living religiously.’ I can remember finding it almost scary to go there. It made me feel more real, vulnerable and tangible and at the same time I felt visible to people from the outside, as if they could see through me like looking through a glass door.

Was I in any way, shape or form religious? And if I was, was this then a bad thing? Instantly I could feel the flavour of hiding again. As I was being more observant with my own behaviours and old patterns around religion, I started to taste the false beliefs I had been walking in. I started to feel how many of these thoughts and questions pulled me away from the actual religion I was feeling on the inside of my heart’s truth. Oh wait, what did I just say?Could it be that what I had thought, believed, and acted on, even though I made myself a non-Christian, non-Islamic, non-Jew, non-Buddhist, non-Hindu etc, besides the bits of truth I carried from them, was so very different to what I felt religion meant within me?

Yes… it did. And at the same time I could feel how everyone had their own space to choose what it meant to them. All the converting and imposition that I once thought religion was about simply faded away.

Honesty and my observations brought me back closer to the truth I know. And so I allowed my power to come out and stand in the fact that I am a deeply religious person. Even though this means the absolute opposite of what is going on in all the religions in the world today, it is okay.

Even though I was not choosing to conform to the norm, I felt an inner joy and deep inner-strength back again, at the same time feeling One and the same with everyone  I was choosing the truth I felt in my heart. Even though there were some parts in life that did reflect the truth of my heart, it was in that very moment that I felt more universal, more expanded and closer to the All. I brought myself back, my religion back, which was not at all anything outside of me, but an activated connection and confirmation from within me. I felt a love that had no words, simply a connection to God. In this space all I found was what I now call my religion.

It was a moment of realisation. I could no longer put aside the truth I was feeling inside and I had to claim it for myself – as it is who I am. I knew that I would no longer fit into a certain box I had held myself in for so, so long. I was willing to take that step, even though I knew I had to leave behind my old behaviours – being nice to people, giving myself away for recognition or approval and wanting to be liked by people around me.

I also let go of certain needs – needing people to fulfil me, to make me feel good or better about myself. I accepted that people all of a sudden might see me as different, as an outsider. This also meant no longer holding on to relationships that naturally no longer worked and/or felt true or respectful.

All of this brought an enormous strength back in my body. With that there came trust and all I could feel wasGOD, Love, People and Brotherhood in action. My true personal relationship with religion became bright and alive again.

All of this was inspired by the teachings of Serge Benhayon: not only on that specific day, but at all the courses, presentations and sessions thereafter. Serge presents a livingness known as The Way of The Livingness, which is based on true religion in our every way –every day.

I came to feel that there is no such thing as having no religion or not being religious,but that we all have a deep knowing of what religion is. It is just a matter of connecting to it again. We are ALL part of it. We know we are all the same and religion binds us All.

Let us all re-awaken to the simple ways of what true religion is. It is within us all.

By Danna Elmalah

Source:

http://wp.me/p2F6Uc-1pE