P119
・・・・・
After having discussed Pak Subuh's theories about the four kinds of soul, we proceed to discuss his other five theories.
But before proceeding to this discussion we want to emphasize that although his work Susila Budhi Dharma has been regarded by Subud membersas the first main authoritative source of Subud doctrine, it does not cover his whole conception of the soul.
As a matter of fact it covers only his conception of the material soul, the vegetable soul, the animal soul and the human soul, aIl of which we have discussed above.
P120
With regard to the five higher souls, we find nothing in Susila Budhi Dharma.
We have to turn to his letters and several messages to his disciples.
This fact, that is the absence of these five important souls from his main work, cannot but lead us to conclude that the teaching of Subud has been evolving over a period of time.
It seems that in the beginning he was only concerned with latihan in its mujahadat (purgative) aspect without bothering about theological or philosophical conceptions.
As soon as Subud became widely known, new questions emerged and he was consequently confronted by various theological and philosophical problems of Superbeing.
But so far as we can understand, his responses to these issues are still vague in their formulation, because when asked about these higher souls he has always insisted that it was still too early for his disciples to understand them.
The following is the content of the explanation he gave on the issue in 1957:
"If it is asked why Bapak cannot describe the roh rochamani, rochani and rabbani by means of illustrations or models which you can easily visualize, the answer is that because these are beyond their power of vision, the only way to understand them is by practising latihan continuously; furthermore, beside the seven levels about which Bapak has spoken, there are two more spirits, the roh ilofi and the roh al-kuddus.
P121
These two spirits are, as it were, mediators, and through the presence of these spiritual powers, as if a door were opened, man is enabled to rise from level to level.
That which is called ilofi passes through the innermost of everything, and roh al-kuddus moves everywhere from outside."
Meanwhile in 1963 when a member questioned him about this problem, namely the five higher souls, his answer, still similar, remained vague.
The question had been, that four years ago when Pak Subuh was talking to them about the three higher spheres, roh rochani, rachmani, rabbani, he said that it was too early for them to understand what he was talking about.
Was it possible that they were ready to have the answer now.
In reply Pak Subuh replied:
"Brothers and sisters, when Bapak explains something, it is as though you are looking at an educational establishment, say a university.
For example, at a medical faculty.
Bapak may show you, 'This is a medical faculty'.
Bapak merely points this out for you to see.
But in order to become a doctor you have to study, first at the lower school, then the higher school until you reach the university.
Not only that, but you must really be capable of following or understanding what has been taught in these schools.
Clearly what has been pointed out to you so far is like a child being told that he may become a doctor; but this cannot happen just yet - nor can he become a doctor quickly, but only after he has first been to school and studied.
The situation is the same, when Bapak tells you about rochani, rachmani and rabbani being the continuation of the spiritual life.
But it is not yet necessary for Bapak to explain the content of rochani, rachmani and rabbani, because these can enter into your understanding only when you can be free from aIl attachrnent to life on earth where your mind is still on photography, on filming and on earning money.
P122
How then could rochani enter your understanding?
It is not possible.
Therefore it is necessary that you should be able to begin to separate the influence of thinking, desire and heart in the latihan.
It is necessary so that the heart, mind and desires become used to not influencing any longer, and you are free from their influence; this means that your inner is no longer being influenced by yourself, and if that can be achieved, then rochani can enter your inner being.(Note 1)
Rochani entering into your inner life is not like someone coming into a room and settling down there, carefree and comfortable, as in the human world.
Not at all!
Rochani entering into your inner life in fact means that you are lifted to the world of rochaniah, which cannot be imagined by the mind;
you can only experience it if you are carried there.
Moreover about rachmani and rabbani -- before reaching rachmani, the rochani has to be completed first.
We cannot fathom the forms of rochaniah with our mind.
In the world of rochaniah, for instance, everything is similar and yet completely different in quality, to everything in our world.
We cannot even imagine the 'cheese' of the rochaniah world as the cheese of this world, let alone the 'nature' of the rochaniah world."
Furthermore, probably to prevent furtper questions on this point, he asked his disciples to stop questioning him on this problem and instead of his giving further answers, he would test them to check if they had reached a higher level or whether they were still at the level of the animal soul.
These two long quotations, as far as we know, are the only explanation of Pak Subuh concerning the higher souls.(Note 2)
・・・・・
Note 1
"this means that your inner is no longer being influenced by yourself..."
This meaning seems to be referring to separation from "attitude of self-interest we are always under influence".
It also means the separation from the attitude of pursuing self-interest.
In other words this is also said to be "liberation from nafsu" .
Note 2
This is recognition as of 1969.
Since then, Bapak talks about roh Rohani with many talks, but the basic point has already been told at this time, there are no more secrets beyond that anywhere.
PS
For roh Rohani there is also an explanation " the vitality of Wali (saint) too. That means perfect man or Insan Kamil".
from THE PATH OF SUBUD (1969) Author: Drs Kafrawi : McGill University Montreal. ＜－－ Link
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
・・・・・
After having discussed Pak Subuh's theories about the four kinds of soul, we proceed to discuss his other five theories.
But before proceeding to this discussion we want to emphasize that although his work Susila Budhi Dharma has been regarded by Subud membersas the first main authoritative source of Subud doctrine, it does not cover his whole conception of the soul.
As a matter of fact it covers only his conception of the material soul, the vegetable soul, the animal soul and the human soul, aIl of which we have discussed above.
P120
With regard to the five higher souls, we find nothing in Susila Budhi Dharma.
We have to turn to his letters and several messages to his disciples.
This fact, that is the absence of these five important souls from his main work, cannot but lead us to conclude that the teaching of Subud has been evolving over a period of time.
It seems that in the beginning he was only concerned with latihan in its mujahadat (purgative) aspect without bothering about theological or philosophical conceptions.
As soon as Subud became widely known, new questions emerged and he was consequently confronted by various theological and philosophical problems of Superbeing.
But so far as we can understand, his responses to these issues are still vague in their formulation, because when asked about these higher souls he has always insisted that it was still too early for his disciples to understand them.
The following is the content of the explanation he gave on the issue in 1957:
"If it is asked why Bapak cannot describe the roh rochamani, rochani and rabbani by means of illustrations or models which you can easily visualize, the answer is that because these are beyond their power of vision, the only way to understand them is by practising latihan continuously; furthermore, beside the seven levels about which Bapak has spoken, there are two more spirits, the roh ilofi and the roh al-kuddus.
P121
These two spirits are, as it were, mediators, and through the presence of these spiritual powers, as if a door were opened, man is enabled to rise from level to level.
That which is called ilofi passes through the innermost of everything, and roh al-kuddus moves everywhere from outside."
Meanwhile in 1963 when a member questioned him about this problem, namely the five higher souls, his answer, still similar, remained vague.
The question had been, that four years ago when Pak Subuh was talking to them about the three higher spheres, roh rochani, rachmani, rabbani, he said that it was too early for them to understand what he was talking about.
Was it possible that they were ready to have the answer now.
In reply Pak Subuh replied:
"Brothers and sisters, when Bapak explains something, it is as though you are looking at an educational establishment, say a university.
For example, at a medical faculty.
Bapak may show you, 'This is a medical faculty'.
Bapak merely points this out for you to see.
But in order to become a doctor you have to study, first at the lower school, then the higher school until you reach the university.
Not only that, but you must really be capable of following or understanding what has been taught in these schools.
Clearly what has been pointed out to you so far is like a child being told that he may become a doctor; but this cannot happen just yet - nor can he become a doctor quickly, but only after he has first been to school and studied.
The situation is the same, when Bapak tells you about rochani, rachmani and rabbani being the continuation of the spiritual life.
But it is not yet necessary for Bapak to explain the content of rochani, rachmani and rabbani, because these can enter into your understanding only when you can be free from aIl attachrnent to life on earth where your mind is still on photography, on filming and on earning money.
P122
How then could rochani enter your understanding?
It is not possible.
Therefore it is necessary that you should be able to begin to separate the influence of thinking, desire and heart in the latihan.
It is necessary so that the heart, mind and desires become used to not influencing any longer, and you are free from their influence; this means that your inner is no longer being influenced by yourself, and if that can be achieved, then rochani can enter your inner being.(Note 1)
Rochani entering into your inner life is not like someone coming into a room and settling down there, carefree and comfortable, as in the human world.
Not at all!
Rochani entering into your inner life in fact means that you are lifted to the world of rochaniah, which cannot be imagined by the mind;
you can only experience it if you are carried there.
Moreover about rachmani and rabbani -- before reaching rachmani, the rochani has to be completed first.
We cannot fathom the forms of rochaniah with our mind.
In the world of rochaniah, for instance, everything is similar and yet completely different in quality, to everything in our world.
We cannot even imagine the 'cheese' of the rochaniah world as the cheese of this world, let alone the 'nature' of the rochaniah world."
Furthermore, probably to prevent furtper questions on this point, he asked his disciples to stop questioning him on this problem and instead of his giving further answers, he would test them to check if they had reached a higher level or whether they were still at the level of the animal soul.
These two long quotations, as far as we know, are the only explanation of Pak Subuh concerning the higher souls.(Note 2)
・・・・・
Note 1
"this means that your inner is no longer being influenced by yourself..."
This meaning seems to be referring to separation from "attitude of self-interest we are always under influence".
It also means the separation from the attitude of pursuing self-interest.
In other words this is also said to be "liberation from nafsu" .
Note 2
This is recognition as of 1969.
Since then, Bapak talks about roh Rohani with many talks, but the basic point has already been told at this time, there are no more secrets beyond that anywhere.
PS
For roh Rohani there is also an explanation " the vitality of Wali (saint) too. That means perfect man or Insan Kamil".
from THE PATH OF SUBUD (1969) Author: Drs Kafrawi : McGill University Montreal. ＜－－ Link
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