THE PATH OF SUBUD (1969) Author: Drs Kafrawi :let's take a look from Kafrawi McGill University Montreal. ＜－－ Link
From P92
b. Bapak's concept of Daja (soul,jiwa)
The word daja conveys a variety of meaning: force, strength, spirits or soul.
In Javanese, daja is synonymous to njawa, sukma, djiwa and roh from al-ruh in Arabic.
There is, however, the underlying sense of life in all the meanings.
Ruh in Arabic is a primary noun which has become broadly equivalent in meaning to the Latin spiritus, breath, wind or spirit.
There is still a confusion between the word ruh and nafs among Sufis.
The Javanese mystics, like the majority of Sufis, do not distinguish between soul and spirit.
But whatever the connotation, the words ruh and nafs and the ideas which underlie them enlist the interest of the theologians, mystics, philosophers and psychologists of every generation.
Also in Islam, the nature of the human soul (ruh or nafs) has been a living issue throughout its history.
・・・・・
P94
Before discussing Pak Subuh's concept of soul in detail, it is perhaps worthwhile to summarize his ideas on this particular issue.
According to him the cosmic order by the decree of Almighty God comprises different levels.
Each level is a sphere or world or its own.
Beginning with the lowest, there is the world of the material souls, the world of the vegetable souls, the world of animal souls, the world of human souls and the world of the souls of beings superior to human beings of this world.
Basically, therefore, there are seven souls in the Universe (macrocosm) as well as seven souls within man (microcosm) which influence each other.
The souls of the superbeing are the perfect man's soul (rohani), roh rochmani, and roh rabbani.
Besides these seven souls there are two more intermediary souls which are called roh al-kuddus and roh ilofi.
Souls, he goes on to explain, have no physical form.
His theory of souls is represented in the symbolism of Subud as seven circles one upon the other, each having no limit but always returning to its own beginning.
That which proceeds from God returns again to God.
That which arises from a source returns again to its source.
The first four souls, namely the material souls, vegetable souls, animal souls and human souls (djasmani) will, if they are not controlled properly, be obstacles in the way of a man worshiping God.
P９５
In order to worship God correctly, man has to control these four souls and in order to be able to control these souls man has to understand their origin and character.
These souls can be apprehended only when a man is able really and truly to relinquish everything that he has within himself, namely, his thoughts, imagination, feelings, desires and his lower nature in general.
These things must be brought to a standstill or paralysed.
This act of relinquishing is a way of purification which Pak Subuh calls latihan kediiwaan (spiritual exercise) with which we will deal in the following chapter.
One's spiritual condition and its progress in reaching God depends upon which one of the seven souls controls or influences him most.
From the Islamic point of view, Pak Subuh's theory of soul would appear to be unique.
As far as we know, no Sufi has formulated such a theory.
・・・・・
Japanese translation, please refer to here.＜－－ Link
PS
Susila Budhi Dharma (Subud) and Its Doctrines, it's author is Chuzaimah Batubara and he is the junior of Kafrawi. ＜－－ Link
Quotes from the text
page of INTRODUCTION
・・・・・
It will also draw on various seminal studies of the movement, chief among these Kafrawi's(16) and Pangarisan Paul Sitornpul's.(17)
・・・・・
16 Kafrawi, The Path of Subud. A Study of 20th Century Javanese
Mysticism founded by Muhammad Subuh Sunohadiwidjoja" (M.A thesis,
Institute cf Islamic Studies McGill University, 1969).
l7 Pangarisan Paul Sitompd, 'Susila Budhi Dharma. Subud -
International Mystic Movement of Indonesia" (Ph.D. dissertation, Claremont
Graduate School, 1974
Bapak's concept of soul (jiwa) or Roh ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
From P92
b. Bapak's concept of Daja (soul,jiwa)
The word daja conveys a variety of meaning: force, strength, spirits or soul.
In Javanese, daja is synonymous to njawa, sukma, djiwa and roh from al-ruh in Arabic.
There is, however, the underlying sense of life in all the meanings.
Ruh in Arabic is a primary noun which has become broadly equivalent in meaning to the Latin spiritus, breath, wind or spirit.
There is still a confusion between the word ruh and nafs among Sufis.
The Javanese mystics, like the majority of Sufis, do not distinguish between soul and spirit.
But whatever the connotation, the words ruh and nafs and the ideas which underlie them enlist the interest of the theologians, mystics, philosophers and psychologists of every generation.
Also in Islam, the nature of the human soul (ruh or nafs) has been a living issue throughout its history.
・・・・・
P94
Before discussing Pak Subuh's concept of soul in detail, it is perhaps worthwhile to summarize his ideas on this particular issue.
According to him the cosmic order by the decree of Almighty God comprises different levels.
Each level is a sphere or world or its own.
Beginning with the lowest, there is the world of the material souls, the world of the vegetable souls, the world of animal souls, the world of human souls and the world of the souls of beings superior to human beings of this world.
Basically, therefore, there are seven souls in the Universe (macrocosm) as well as seven souls within man (microcosm) which influence each other.
The souls of the superbeing are the perfect man's soul (rohani), roh rochmani, and roh rabbani.
Besides these seven souls there are two more intermediary souls which are called roh al-kuddus and roh ilofi.
Souls, he goes on to explain, have no physical form.
His theory of souls is represented in the symbolism of Subud as seven circles one upon the other, each having no limit but always returning to its own beginning.
That which proceeds from God returns again to God.
That which arises from a source returns again to its source.
The first four souls, namely the material souls, vegetable souls, animal souls and human souls (djasmani) will, if they are not controlled properly, be obstacles in the way of a man worshiping God.
P９５
In order to worship God correctly, man has to control these four souls and in order to be able to control these souls man has to understand their origin and character.
These souls can be apprehended only when a man is able really and truly to relinquish everything that he has within himself, namely, his thoughts, imagination, feelings, desires and his lower nature in general.
These things must be brought to a standstill or paralysed.
This act of relinquishing is a way of purification which Pak Subuh calls latihan kediiwaan (spiritual exercise) with which we will deal in the following chapter.
One's spiritual condition and its progress in reaching God depends upon which one of the seven souls controls or influences him most.
From the Islamic point of view, Pak Subuh's theory of soul would appear to be unique.
As far as we know, no Sufi has formulated such a theory.
・・・・・
Japanese translation, please refer to here.＜－－ Link
PS
Susila Budhi Dharma (Subud) and Its Doctrines, it's author is Chuzaimah Batubara and he is the junior of Kafrawi. ＜－－ Link
Quotes from the text
page of INTRODUCTION
・・・・・
It will also draw on various seminal studies of the movement, chief among these Kafrawi's(16) and Pangarisan Paul Sitornpul's.(17)
・・・・・
16 Kafrawi, The Path of Subud. A Study of 20th Century Javanese
Mysticism founded by Muhammad Subuh Sunohadiwidjoja" (M.A thesis,
Institute cf Islamic Studies McGill University, 1969).
l7 Pangarisan Paul Sitompd, 'Susila Budhi Dharma. Subud -
International Mystic Movement of Indonesia" (Ph.D. dissertation, Claremont
Graduate School, 1974
Bapak's concept of soul (jiwa) or Roh ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link