"Psalms" that Bapak received in 1952 is Susila Budhi Dharma.
It was received in Words that can express things and that are older, complex and subtle than the current Indonesian language.
And, as it is "poetry" it is what we received "rhyming" as a matter of course.
(Incidentally, it is like Indonesian tradition to use the form of poetry to tell mysterious content or spiritual truth.
And the relationship between mysticism and the traditional literature of Java is close, such as Wayang's work (lakon), or suluk literature (Javanese mysterious literature), Serats (Javan poetry inspired by Islam Literature) can be raised.
In that sense, Susila Budhi Dharma was also an excellent literary work according to the Javanese tradition. )
And later, it was translated into modern Indonesian language by Bapak, but if it is originally poetry, it is written in a different way from ordinary sentences.
In other words, it is not a composition of too much logical sentences, and it came to freely related topics, such expression method has become.
Or, it is not like an article that is ordered like the beginning is like this, the next is like this, the next is ...,,.
Of course, there is logic that can follow it, but at the same time there are mixed expressions that we can obscure from understanding.
Well, Susila Budhi Dharma, written about four forces, it is also a sign of Latihan.
Another relationship is also written between human's daily life and spirituality or so-called Kejiwaan.
If these three themes go forward with descriptions related to each other, it will be confusing if you are not careful.
If so, the way of description here is to express it as if the talk path was organized as much as possible.
However, it does not refer to everything written in Susila Budhi Dharma.
And it seems reasonable to read the original text about such content details.
As another precaution, it seems to be summarized in the next word of Bapak.
"Susila Budhi Dharma is not a book to understand with the head.
It is never the case.
Just read.
Then you will be able to realize the meaning of what is written later. "(1972: WCG)
In this expression "Latihan's ongoing practice" which is the premise is missing.
However, it can not be helped because it is the default (premise not expressed) in the association.
That is why nothing happens if you simply follow the contents of Susila Budhi Dharma with your head.
On the contrary, the experience of Latihan, reflections and experiences in everyday life and so on are in the fore and the contents written as "Oh, I see, that kind of thing" can be understood later.
Or, judging from your current situation and the description of Susila Budhi Dharma, we need to be careful about this kind of things next ... It can be used as a guidebook for Latihan and everyday life.
Well, there are no descriptions about the workings of the various forces that have been played before the appearance of human beings as mentioned above in Susila Budhi Dharma, and various things are occurring due to the interaction of various forces and human beings ... It begins from saying.
It is due to the character of Susila Budhi Dharma as Latihan's guide, because it describes the involvement between Latihan and a human being.
So the following description will follow the "Susila Budhi Dharma(Japanese translation)" issued in 1987 .
6 to 18 pages ・ ・ ・ various notes on receiving Latihan
18 to 72 pages・ ・ ・ Describe in parallel how Latihan progresses and develops
In the following, we will arrange the items described in the chapter on material force in random order.
・weapon
・Clothing accessories
・Farm tools
・Destiny
・work
・Difference of rich and poor
・Property (money)
・Merchants (selling and buying goods)
・Life after death
・Office work
・Education and Latihan
・Understanding of life
・To fall into the world of material things
(Note 1) Explanation of material force (1 to 3), the material existence subject matter and things and their impact on people
・Explanation of material force (1) ＜－－ Link
・Explanation of material force (2) ＜－－ Link
・Explanation of material force (3) ＜－－ Link
Well, to advance the story First we will review the psychological terms often used by Bapak.
First of all, rasa diri.
It is translated as inner feeling.
Originally named rasa is according to the net, [noun] (in Indian aesthetics) taste, flavor, emotion, emotion: basic attributes such as classical music, dance, poetry. [Etymology] 1799. [Sanskrit word rasa] sap, It is the body, essence ,,, and about [diri] is " myself, self".
If so do rasa diri literally translate "myself feelings and emotions".
Thus, now it is simply translated into the meaning of "about the senses that people feel internally, not the five senses".
However, in Bapak's talk, for example, it is explained as follows.
The nature and sensation of the heart such as emotion, thought, intellect, skill, character, imagination, idea, ambition, desire.
This is something which is not a sense of simply receiving a stimulus from outside called the five senses.
Actually, according to Bapak's explanation, rasa diri is said to be a place where knowledge, emotions, intentions or thoughts, emotions, and desires occur by various forces or by our own soul (Jiwa).
Whether you have reasonable thoughts, emotions, or desires as a person is said to be due to the type or level of forces that meets rasa diri.
Incidentally, human desire is classified into four nafsu according to the tradition of Javanese mysticism and given a unique name.
And each one is supposed to have its own life force as a source to get its power, but the upper life force is said to be able to control also the nafsu related to the lower life force.
In other words, if the life force of a human being called Jasmani truly fulfills rasa diri, that person's thinking, feelings, and desires are human beings.
And such a person never to say "I forget, do things or say things impulsively."
That person behaves humanly in whatever circumstances it is.
Well this is one judgment criterion as to whether this is at Jasmani level.
Well, that's why rasa diri is the inner essence of human beings in psychological and soulful spiritual ways, and it is the place for activities of forces.
And Bapak says that this rasa diri is full of various mistakes and impurities as a fault of that person.
Therefore it is warning that the higher life force can not enter rasa diri, that is, instead of the original owner the low-order forces are swapped and they are occupying the place.
That is why Latihan started with cleansing first, but that purification target was this rasa diri.
By the way, as for rasa, there is a commentary such as The Logic of Rasa in Java, so please refer also here. ＜－－ Link
And here is a quote from Wiki's explanation about Budi .＜－－ Link
The luckiest feature of Indonesian philosophical tradition is its integral understanding of philosophia (love of wisdom).
Dichotomy of ‘reasoning’ and ‘feeling’ occurring in the Western philosophical tradition, as regretted by Frithjof Schuon in his The Transfiguration of Man (1995), doesn’t happen in Indonesia, for it has an original word which integrates ‘reasoning’ and ‘feeling’ in unison, called budi.
Kamus Besar Bahasa Indonesia, an officially wide-spread dictionary of Indonesian language, defines the word budi as inner faculty which integrates reasoning and feeling to judge the good and the evil.
All creation and products of material and intellectual kind created by means of budi is called by Kamus Besar as kebudayaan.
Thus, to Indonesians, science, spirituality, religion, philosophy and technology are named in a generic word kebudayaan, which is the manifestation and the realization of budi.
・・・・・
Due to the integrality of budi, Indonesian culture (kebudayaan) is consequently integrated.
We Indonesians don’t make clear division or categorization of philosophy and religion, of religion and spirituality, of spirituality and science, as well as of science and art.
In short, Indonesian culture has never known any strict materialism or hard-liner idealism.
Our science and philosophy is as esthetic and artistic as our religion, spirituality and art.
Our Borobudur Temple, suluk literature (Javanese mystical literature), traditional dances and sculptures, musical instruments, traditional houses and arms are as beautiful and tasteful as our philosophy, science and spirituality, for our budi combines ‘rationalizing’ and ‘feeling’ altogether.
Serats (Javanese poetic literature inspired by Islam) combine poetical esthetics and philosophical logics and so do kakawins (Javanese poetic literature inspired by Hindu-Buddhism).
・・・・・
In conclusion, the epistemology of budi held by Indonesians balances the use of mind and of senses and does justice to the ideal and the material.
Consequently, there is no war between rationalism and empiricism or between idealism and materialism in Indonesian philosophical tradition.
... It was a quote from The_Inner_Faculty_of_Budi ・ Wiki above. ＜－－ Link
Like Budi, in Indonesia, I do not seem to distinguish between physiological phenomena and phenomena caused by psychological factors as well as phenomena that occur with spiritual things too much.
It seems quite vague from our classification.
It is thought that it is necessary to understand such things as "It is due to the cultural differences built up by each country" in understanding.
PS
It can be seen that Susila Budhi Dharma is "About the Bapak's recognition of the world and Latihan".
But You can accept Latihan whether you understand the Bapak's recognition or not.
For each individual, understanding of Bapak may be helpful, but it is not a "doctrine that you need to follow ".
And it is Bapak's advice that "understanding necessary for each person is brought through Latihan."
・Susila Budhi Dharma ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
It was received in Words that can express things and that are older, complex and subtle than the current Indonesian language.
And, as it is "poetry" it is what we received "rhyming" as a matter of course.
(Incidentally, it is like Indonesian tradition to use the form of poetry to tell mysterious content or spiritual truth.
And the relationship between mysticism and the traditional literature of Java is close, such as Wayang's work (lakon), or suluk literature (Javanese mysterious literature), Serats (Javan poetry inspired by Islam Literature) can be raised.
In that sense, Susila Budhi Dharma was also an excellent literary work according to the Javanese tradition. )
And later, it was translated into modern Indonesian language by Bapak, but if it is originally poetry, it is written in a different way from ordinary sentences.
In other words, it is not a composition of too much logical sentences, and it came to freely related topics, such expression method has become.
Or, it is not like an article that is ordered like the beginning is like this, the next is like this, the next is ...,,.
Of course, there is logic that can follow it, but at the same time there are mixed expressions that we can obscure from understanding.
Well, Susila Budhi Dharma, written about four forces, it is also a sign of Latihan.
Another relationship is also written between human's daily life and spirituality or so-called Kejiwaan.
If these three themes go forward with descriptions related to each other, it will be confusing if you are not careful.
If so, the way of description here is to express it as if the talk path was organized as much as possible.
However, it does not refer to everything written in Susila Budhi Dharma.
And it seems reasonable to read the original text about such content details.
As another precaution, it seems to be summarized in the next word of Bapak.
"Susila Budhi Dharma is not a book to understand with the head.
It is never the case.
Just read.
Then you will be able to realize the meaning of what is written later. "(1972: WCG)
In this expression "Latihan's ongoing practice" which is the premise is missing.
However, it can not be helped because it is the default (premise not expressed) in the association.
That is why nothing happens if you simply follow the contents of Susila Budhi Dharma with your head.
On the contrary, the experience of Latihan, reflections and experiences in everyday life and so on are in the fore and the contents written as "Oh, I see, that kind of thing" can be understood later.
Or, judging from your current situation and the description of Susila Budhi Dharma, we need to be careful about this kind of things next ... It can be used as a guidebook for Latihan and everyday life.
Well, there are no descriptions about the workings of the various forces that have been played before the appearance of human beings as mentioned above in Susila Budhi Dharma, and various things are occurring due to the interaction of various forces and human beings ... It begins from saying.
It is due to the character of Susila Budhi Dharma as Latihan's guide, because it describes the involvement between Latihan and a human being.
So the following description will follow the "Susila Budhi Dharma(Japanese translation)" issued in 1987 .
6 to 18 pages ・ ・ ・ various notes on receiving Latihan
18 to 72 pages・ ・ ・ Describe in parallel how Latihan progresses and develops
In the following, we will arrange the items described in the chapter on material force in random order.
・weapon
・Clothing accessories
・Farm tools
・Destiny
・work
・Difference of rich and poor
・Property (money)
・Merchants (selling and buying goods)
・Life after death
・Office work
・Education and Latihan
・Understanding of life
・To fall into the world of material things
(Note 1) Explanation of material force (1 to 3), the material existence subject matter and things and their impact on people
・Explanation of material force (1) ＜－－ Link
・Explanation of material force (2) ＜－－ Link
・Explanation of material force (3) ＜－－ Link
Well, to advance the story First we will review the psychological terms often used by Bapak.
First of all, rasa diri.
It is translated as inner feeling.
Originally named rasa is according to the net, [noun] (in Indian aesthetics) taste, flavor, emotion, emotion: basic attributes such as classical music, dance, poetry. [Etymology] 1799. [Sanskrit word rasa] sap, It is the body, essence ,,, and about [diri] is " myself, self".
If so do rasa diri literally translate "myself feelings and emotions".
Thus, now it is simply translated into the meaning of "about the senses that people feel internally, not the five senses".
However, in Bapak's talk, for example, it is explained as follows.
The nature and sensation of the heart such as emotion, thought, intellect, skill, character, imagination, idea, ambition, desire.
This is something which is not a sense of simply receiving a stimulus from outside called the five senses.
Actually, according to Bapak's explanation, rasa diri is said to be a place where knowledge, emotions, intentions or thoughts, emotions, and desires occur by various forces or by our own soul (Jiwa).
Whether you have reasonable thoughts, emotions, or desires as a person is said to be due to the type or level of forces that meets rasa diri.
Incidentally, human desire is classified into four nafsu according to the tradition of Javanese mysticism and given a unique name.
And each one is supposed to have its own life force as a source to get its power, but the upper life force is said to be able to control also the nafsu related to the lower life force.
In other words, if the life force of a human being called Jasmani truly fulfills rasa diri, that person's thinking, feelings, and desires are human beings.
And such a person never to say "I forget, do things or say things impulsively."
That person behaves humanly in whatever circumstances it is.
Well this is one judgment criterion as to whether this is at Jasmani level.
Well, that's why rasa diri is the inner essence of human beings in psychological and soulful spiritual ways, and it is the place for activities of forces.
And Bapak says that this rasa diri is full of various mistakes and impurities as a fault of that person.
Therefore it is warning that the higher life force can not enter rasa diri, that is, instead of the original owner the low-order forces are swapped and they are occupying the place.
That is why Latihan started with cleansing first, but that purification target was this rasa diri.
By the way, as for rasa, there is a commentary such as The Logic of Rasa in Java, so please refer also here. ＜－－ Link
And here is a quote from Wiki's explanation about Budi .＜－－ Link
The luckiest feature of Indonesian philosophical tradition is its integral understanding of philosophia (love of wisdom).
Dichotomy of ‘reasoning’ and ‘feeling’ occurring in the Western philosophical tradition, as regretted by Frithjof Schuon in his The Transfiguration of Man (1995), doesn’t happen in Indonesia, for it has an original word which integrates ‘reasoning’ and ‘feeling’ in unison, called budi.
Kamus Besar Bahasa Indonesia, an officially wide-spread dictionary of Indonesian language, defines the word budi as inner faculty which integrates reasoning and feeling to judge the good and the evil.
All creation and products of material and intellectual kind created by means of budi is called by Kamus Besar as kebudayaan.
Thus, to Indonesians, science, spirituality, religion, philosophy and technology are named in a generic word kebudayaan, which is the manifestation and the realization of budi.
・・・・・
Due to the integrality of budi, Indonesian culture (kebudayaan) is consequently integrated.
We Indonesians don’t make clear division or categorization of philosophy and religion, of religion and spirituality, of spirituality and science, as well as of science and art.
In short, Indonesian culture has never known any strict materialism or hard-liner idealism.
Our science and philosophy is as esthetic and artistic as our religion, spirituality and art.
Our Borobudur Temple, suluk literature (Javanese mystical literature), traditional dances and sculptures, musical instruments, traditional houses and arms are as beautiful and tasteful as our philosophy, science and spirituality, for our budi combines ‘rationalizing’ and ‘feeling’ altogether.
Serats (Javanese poetic literature inspired by Islam) combine poetical esthetics and philosophical logics and so do kakawins (Javanese poetic literature inspired by Hindu-Buddhism).
・・・・・
In conclusion, the epistemology of budi held by Indonesians balances the use of mind and of senses and does justice to the ideal and the material.
Consequently, there is no war between rationalism and empiricism or between idealism and materialism in Indonesian philosophical tradition.
... It was a quote from The_Inner_Faculty_of_Budi ・ Wiki above. ＜－－ Link
Like Budi, in Indonesia, I do not seem to distinguish between physiological phenomena and phenomena caused by psychological factors as well as phenomena that occur with spiritual things too much.
It seems quite vague from our classification.
It is thought that it is necessary to understand such things as "It is due to the cultural differences built up by each country" in understanding.
PS
It can be seen that Susila Budhi Dharma is "About the Bapak's recognition of the world and Latihan".
But You can accept Latihan whether you understand the Bapak's recognition or not.
For each individual, understanding of Bapak may be helpful, but it is not a "doctrine that you need to follow ".
And it is Bapak's advice that "understanding necessary for each person is brought through Latihan."
・Susila Budhi Dharma ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link