Bapak knew well the Wayang.
So Bapak did a story on the various ways borrowed the story of Wayang.
Bima is one of the hero of the epic Mahabharata, which was introduced from India.
And many of the story even Wayang has been made by the hero the Bima.
The Bapak Among those stories told us well is about meeting with Bima and Dewaruci.
(75CND9.29 Cilandak, or such 77 Rotterdam 7.15)
Especially in Rotterdam of talk Dewaruci explained Roh Ilofi.
Or Roh Stuji was that.
(79SIN9.30 Singapore, 69CND10.18 Cilandak)
Well I please refer to the following literature for the story of the interesting Bima and Dewaruci.
Ｉ thought that if accustomed to reference in understanding the unique location of the culture (tradition and religion) of Java where Bapak born and grow and began to spread the Latihan .
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The Islamic Morality in Serat Dewaruci ｂｙ Purwadi
D. Islamic Mystical Values
Essentially, Islamic mysticism teaches human being to be in constant submission to Allah by following His words and avoiding His prohibitions.
The poet Yasadipura as a Moslem intended to present the nobleness of the teachings through the story of the leather puppet shadow play that has long had deep roots in Javanese culture.
The thoughts as contained in the books coming from outside of Kraton palace (and still have the spirit of Hinduism) may be acculturated into Islamic mysticism inside of Kraton palace.
When Islam arrived in Indonesia, mysticism got wide acceptance and hence the religion is inseparable of the influence of the mysticism.
It may be clearly observed in the development of Islamic thoughts in Indonesia with their strong sufistic nuances.
The people of Nusantara who are accustomed with the mystic tradition of Hinduism and Buddhism can easily adopt the sufistic Islam as compared to puritan Islam.
There are many similarities between the mysticism in Hinduism and Buddhism and the Sufism in Islam.
It is the closeness of them that ultimately enables the circles of Kraton palace to easily adopt Islam and acculturate it with their old traditions.
Ibnu Arabi’s metaphysical and cosmological doctrines in Islamic Sufism are easily assimilated into the local mystical thoughts.
The concept of conscience (insane kamil) provides the ruling class with abundant mystical justification in perpetuating their power.
The development of sufistic Islam along with the sufistic metaphysical thoughts
and also the symbolic classification based on the Martabat Tujuh, the Seven Spiritual Statuses, become popular for the majority of Javanese.
The literary works Serat Centhini and Serat Wirid Hidayat Jati contain the teachings of the Martabat Tujuh.
Hazim Amir (1994) suggests that Islamic belief does not contain any concept of Trimurti and pantheistic gods system.
Therefore, Wali Sanga, the Nine Pious Islamic Leaders in Java, reformulated the god hierarchy system in to the one that puts the gods as the servants of God and not as the God per se.
Also, new stories were created with Islamic content such as Dewaruci and Jimat Kalimasada. That way, the spreading of Islam in Nusantara went smoothly and peacefully without any shock and violence.
In the era of early Surakarta Kingdom, the literary work Dewaruci was very popular.
It was proven by the wide acceptance of the people of the literary work with various modifications and transformations with Islmic contents.
One of the modifications of the literary work was made by Ranggawarsita.
The Dewaruci tells the story of Bima who is in his journey to find Tirta Prawita Sari to Reksamuka Mountain and reach the passing moment of existential fusing encounter with the One (makrifatullah).
He kills two giants Rukmuka and Rukmakala who symbolize the opening of Bait-al-Makmur and Bait-al-Mukadas.
He kills the dragon Nemburnawa and it symbolize Bima’s complete ignorant of his own desires and his meeting with the Dewaruci symbolizes the fusing encounter with the One and the womb of the Dewaruci symbolizes the world of consciounce (insane kamil) or perfect human being.
Serat Lampahan Bimarodra written by KRT Wreksodiningrat in 1923 tells the story of Bima who lead a life as a priest and preaches Islam.
He teaches syariat, tariqat, hakikat, and makrifat.
According to the literary work syariat represents ‘physical attitude’, tariqat is ‘mind attitude’, hakikat is the awareness of “the presence of God” and makrifat is the awareness of ‘the two in one’ (loroning atunggal).
The motif of Bima’s loincloth is referred to as poleng bintulu, the chessboard motif.
The black color symbolizes the desire lawamah, which means greed.
The color red symbolizes the desire amarah, which means anger.
Yellow means the desire sufiah or bodily disposition.
White means the desire mutmainah or the state of constantly
thanking to Allah for all His blessings.
Serat Bima Bungkus was written by Can Cu An in 1936 and represents the combination of the story Bima Bungkus from the era of Majapahit that in the beginning of twentieth century was transformed into the story Lampahan Bima Bungkus by KGPAA Mangkunagara VII.
The literary work Dewaruci Wirid written by RNg Ranggawarsita tells the story of the birth of conscience (insane kamil).
The teachings of the Dewaruci on pamoring kawula Gusti, the fusing moment with his Lord in the literary work Serat Dewaruci written by Kyai Yasadipura I was supplemented with the teaching of Martabat Tujuh, which describes the gradual process of human existence from ahadiyah spiritual status to insane kamil spiritual status, which is perfect human being.
Also, the story tells about how the candicate of the perfect human being is given
nine spirits, which are
roh ilapi,
roh rabana,
roh rohani,
roh nurani,
roh kudus,
roh rahmani,
roh jasmani,
roh nabati
and roh hewani.
・・・・・
Quote Note
Last word roh hewani I suspect the mistake of roh rewani.
Original text
The Islamic Morality in Serat Dewaruci ｂｙ Purwadi＜－－Link
Bibliography
1, Ibnu Arabi’s metaphysical and cosmological doctrines in Islamic Sufism・・・
The mystical speculations of Ibn Arabi, as passed on by Fadhillah, are interpreted in more a moderate form.
As a result, the original doctrine of five grades of Ibn Arabi, as interpreted in Indian Shattariyyah, is modified into seven mystical realities under the hand of al-Qushashi, an Arabic scholar of great influence on Indonesian scholars in the 17th century (Christomy 2001: 41; Azra 1995: 246).
Refer to B. Origins of Shattariyyah Teaching ＜－－Link
2. the teachings of the Martabat Tujuh.
Refer to C. Martabat Tujuh or The Seven Grades ＜－－Link
3, syariat, tariqat, hakikat, and makrifat.
Reference to Chapter 8. Pesantren and Tarekat: The role of Buntet ＜－－Link
4, insane kamil or perfect human being.
Refer to Creation of mankind ＜－－Link
Refer to 7. Insan Kamil ＜－－Link
5, Bait-al-Makmur and Bait-al-Mukadas and roh ilapi, (Ruh Idhoft or Roh Ilofi)
Refer to Creation and Origin of The Universe ＜－－Link
6, Serat Dewaruci
Refer to DEWA RUCI＜－－Link
ＰＳ
Nine Rohs has been also used in the current Indonesia.
See here for more information.＜－－Link
PS
The story of "Nine Roh and four Nafsu"＜－－Link