P105
・・・・・
After having completed a general observation of the action of vegetable souls on man and their own nature, Pak Subuh goes on to explain in detail some particular vegetables and plants, their nature as well as their influence upon those who eat them.
He speaks about the influence of different kinds of plants such as rice, vegetables, coconuts, fruits and bamboo.
The degree of each one's influence upon those who eat them depends mainly upon its respective shape, the place of its growth and the solidness of its growth.
For example the soul of rice which is grown in the paddy fields requires much water, while its stalk is slender but fairly long, and is formed in a hollow section.
Also it is short-lived, ripening quickly.
Therefore it will influence people in such a way that they will have little fortitude in facing suffering and they will desire only to live without effort, with just sufficient means for their needs.
They will have no urge to exert them selves to improve and raise their conditions of living.
P106
Moreover, the short life and quick ripening of the rice paddy symbolises the inability of those who eat it to persevere and their tendency to be too easily satisfied with whatever they happen to achieve.
Fortunately however, he argues, people have other foods available, such as coconuts and bamboo shoots which have a solid and strong nature.
These are able to compensate for the weaknesses of rice.
As regards the influence of food derived from coconuts, he explains that the coconut-palm flourishes without attention and can grow anywhere, even when closely surrounded by other vegetation.
Its trunk is tall, straight and without branches.
The fruit grows at the top of the tree and ripens at almost anytime of the year.
Those who eat such food will have a wider outlook, experience and greater self-reliance, even in disorganised conditions of life.
They tend to have more firmly established opinions and are neither easily influenced by others nor affected by temptations of life.
We think that these two examples are sufficient to give us more or less a clear picture of the typical philosophy he develops in this matter.
Furthermore he elaborates that moral defects such as jealousy, fondness for quarrels and despair are the effects of the uncontrolled vegetable souls.
P107
Man, under the compulsion of vegetable souls, is led to an almost complete neglect of his duty as a man, so that he prefers to behave in ways that are unbecoming of him.
Therefore, it will come about that his desires are no longer those proper to man, but are activated by these vegetable souls.
Again the only way to erase these influences is latihan.
He insists that his disciples carry out their latihan sincerely, even though they have been for a long time under the influence of these souls.
For it they do the latihan conscientiously, the influences of these souls will separate themselves automatically.
Pak Subuh frequently states, Do not ask but practise it.
Never neglect your spiritual exercises (latihan),for by means of them you will soon be able to experience and understand clearly the inter-relation and the differences among the souls within yourself.
Create cooperation between your human soul and subordinate ones.
From the above mentioned account, we are led to conclude that Pak Subuh's theory of the vegetable soul is quite different from that of the Sufis'; on the other hand it is very similar to the indigenous Indonesian beliefs. ９１
Even those Sufis who have speculated on the concept of nabati soul, those Sufis have not meant by it what Pak Subuh understands -- that is, the influence of the vegetable soul originating from eating real earthly vegetables.
P108
Nevertheless, perhaps Ibn al-'Arabi's interpretation on this matter is much closer to Pak Subuh's, although from one point only.
According to Ibn al-'Arabi the chief function of the vegetative soul is to seek food and assimilate it into the organism.(note 1)
It has four powers that are attraction (jadhb), retention (mask), digestion (hadm) and expulsion (daf'), but as far as we can see, it has nothing to do with vegetables as such.
・・・・・
note 1:
As a function of vegetable force , "It is making up this physical human body by absorbing vegetable food" is that Bapak insists as well.
However, as shown below, Ibn Arabi is a person of the era before Bapak and is also the originator of waḥda al-wujūd.
Then the teachings of Martabat Tujuh （or The Seven Grades） developed from that, and it was succeeded to Walis of Indonesia, and it leads to Bapak. ＜－－ Link
In other words, Ibn Arabi is the origin of this idea, and Bapak can also be positioned in the flow of this river.
Then, what follows that "to be able to see further out" by "getting on the forefather 's shoulders" is normal in the history of mankind, such ability It was the power that pushes forward the development of humanity.
Ibn al - 'Arabi (July 25, 1165 - November 8, 1240) ＜－－ link
PS
It is in Buddhism and also in the traditional teaching of Indonesia that the influence of food is so-called "to get obstacles in the way of seeking a way".
Therefore, the one seeking a way was said to be "eating less is better meal," and Buddha recommended "two meals a day".
In addition, in Indonesia, for example on Thursday, there is also a custom of Prihatin such as "to self-tighten" by fasting. (Or there are things that "eat less and sleep less".)
In any case, the recognition that meals have given certain influences to people has been known for a long time.
PS
The contents of Bapak's explanation on the influence of individual plants on humans are somewhat difficult to be convinced.
For example, differences in character and behavior between herbivorous animals and carnivores are easy to apply to differences between vegetarians and those who eat meat, but in this case it will not be like that.
However, various ingredients extracted from plants become drugs or poisons or become psychotropics for people.
In China, it is organized as a traditional Chinese medicine, and in Indonesia it is known as jamu . ＜－－ Link
And in Japan it is sold as a variety of nutritional drinks.
In that sense it certainly seems that vegetable foods will also affect human body and mind as such .
However,the explanation that "we will not make efforts because eating rice as mentioned above" is difficult for us Japanese to understand easily.
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 completed a general observation of the action of vegetable souls on man and their own nature, Pak Subuh goes on to explain in detail some particular vegetables and plants, their nature as well as their influence upon those who eat them.
He speaks about the influence of different kinds of plants such as rice, vegetables, coconuts, fruits and bamboo.
The degree of each one's influence upon those who eat them depends mainly upon its respective shape, the place of its growth and the solidness of its growth.
For example the soul of rice which is grown in the paddy fields requires much water, while its stalk is slender but fairly long, and is formed in a hollow section.
Also it is short-lived, ripening quickly.
Therefore it will influence people in such a way that they will have little fortitude in facing suffering and they will desire only to live without effort, with just sufficient means for their needs.
They will have no urge to exert them selves to improve and raise their conditions of living.
P106
Moreover, the short life and quick ripening of the rice paddy symbolises the inability of those who eat it to persevere and their tendency to be too easily satisfied with whatever they happen to achieve.
Fortunately however, he argues, people have other foods available, such as coconuts and bamboo shoots which have a solid and strong nature.
These are able to compensate for the weaknesses of rice.
As regards the influence of food derived from coconuts, he explains that the coconut-palm flourishes without attention and can grow anywhere, even when closely surrounded by other vegetation.
Its trunk is tall, straight and without branches.
The fruit grows at the top of the tree and ripens at almost anytime of the year.
Those who eat such food will have a wider outlook, experience and greater self-reliance, even in disorganised conditions of life.
They tend to have more firmly established opinions and are neither easily influenced by others nor affected by temptations of life.
We think that these two examples are sufficient to give us more or less a clear picture of the typical philosophy he develops in this matter.
Furthermore he elaborates that moral defects such as jealousy, fondness for quarrels and despair are the effects of the uncontrolled vegetable souls.
P107
Man, under the compulsion of vegetable souls, is led to an almost complete neglect of his duty as a man, so that he prefers to behave in ways that are unbecoming of him.
Therefore, it will come about that his desires are no longer those proper to man, but are activated by these vegetable souls.
Again the only way to erase these influences is latihan.
He insists that his disciples carry out their latihan sincerely, even though they have been for a long time under the influence of these souls.
For it they do the latihan conscientiously, the influences of these souls will separate themselves automatically.
Pak Subuh frequently states, Do not ask but practise it.
Never neglect your spiritual exercises (latihan),for by means of them you will soon be able to experience and understand clearly the inter-relation and the differences among the souls within yourself.
Create cooperation between your human soul and subordinate ones.
From the above mentioned account, we are led to conclude that Pak Subuh's theory of the vegetable soul is quite different from that of the Sufis'; on the other hand it is very similar to the indigenous Indonesian beliefs. ９１
Even those Sufis who have speculated on the concept of nabati soul, those Sufis have not meant by it what Pak Subuh understands -- that is, the influence of the vegetable soul originating from eating real earthly vegetables.
P108
Nevertheless, perhaps Ibn al-'Arabi's interpretation on this matter is much closer to Pak Subuh's, although from one point only.
According to Ibn al-'Arabi the chief function of the vegetative soul is to seek food and assimilate it into the organism.(note 1)
It has four powers that are attraction (jadhb), retention (mask), digestion (hadm) and expulsion (daf'), but as far as we can see, it has nothing to do with vegetables as such.
・・・・・
note 1:
As a function of vegetable force , "It is making up this physical human body by absorbing vegetable food" is that Bapak insists as well.
However, as shown below, Ibn Arabi is a person of the era before Bapak and is also the originator of waḥda al-wujūd.
Then the teachings of Martabat Tujuh （or The Seven Grades） developed from that, and it was succeeded to Walis of Indonesia, and it leads to Bapak. ＜－－ Link
In other words, Ibn Arabi is the origin of this idea, and Bapak can also be positioned in the flow of this river.
Then, what follows that "to be able to see further out" by "getting on the forefather 's shoulders" is normal in the history of mankind, such ability It was the power that pushes forward the development of humanity.
Ibn al - 'Arabi (July 25, 1165 - November 8, 1240) ＜－－ link
PS
It is in Buddhism and also in the traditional teaching of Indonesia that the influence of food is so-called "to get obstacles in the way of seeking a way".
Therefore, the one seeking a way was said to be "eating less is better meal," and Buddha recommended "two meals a day".
In addition, in Indonesia, for example on Thursday, there is also a custom of Prihatin such as "to self-tighten" by fasting. (Or there are things that "eat less and sleep less".)
In any case, the recognition that meals have given certain influences to people has been known for a long time.
PS
The contents of Bapak's explanation on the influence of individual plants on humans are somewhat difficult to be convinced.
For example, differences in character and behavior between herbivorous animals and carnivores are easy to apply to differences between vegetarians and those who eat meat, but in this case it will not be like that.
However, various ingredients extracted from plants become drugs or poisons or become psychotropics for people.
In China, it is organized as a traditional Chinese medicine, and in Indonesia it is known as jamu . ＜－－ Link
And in Japan it is sold as a variety of nutritional drinks.
In that sense it certainly seems that vegetable foods will also affect human body and mind as such .
However,the explanation that "we will not make efforts because eating rice as mentioned above" is difficult for us Japanese to understand easily.
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