P110
・・・・・
Furthermore he elaborates that people who take pleasure in causing suffering to others are those possessing animal souls.
If one were defeated (in battle or otherwise) he would become more violent.
Such behaviour is sometimes met even in the relation between a man and his wife who founded their relationship solely upon the pleasures of the heart.
In this connection, it seems that he believes in karma (note 1), since he says that these negative consequences are not only confined to the man concerned, but his descendants would also not escape from being involved.
If the parents act wrongly, then automatically their children will be affected.
To conclude this part he says that this happens when the entire body of a man is choked and deluded by animal souls.
Hence his body, which is by nature a thing of beauty and perfection, becomes of no more significance than a tool of the animal and other inferior souls.
Again in this account we are led to assume that his concept of the animal soul is more influenced by Indonesian indigenous belief than by Islam, though his terminology is Islamic or rather Arabic.
P111
Al-Jurjani for example when he speaks about al-ruh al-hayawani, means by that the subtle thing originating from the heart and spreading all over the body through the nerves : while Ibn al-'Arabi using almost the same expression says that the animal soul is a subtle vapour which has its seat in the heart (the physical heart).
Other Sufis have called it bahimi and also shahwani .
For the Sufis the animal soul is a permanent potentiality within every person.
According to them it is the greatest of all veils (note 3) between God and man.
It has potentiality of ammarah bi al_su (note 2).
But its function or lack of it has nothing to do with eating ,or not eating the flesh of an animal , as Pak Subuh categorically speculates.
As we have pointed out earlier, before the penetration and influence of world religions into Indonesia, it was believed that the soul could be both increase and decreased by eating and drinking.
It was held that the "soul substance" of the food was absorbed by a person.
Accordingly there were certain foods either originating from plants or animals which were recommended to be eaten and some were prohibited.
For example, because a deer was supposed to be cowardly, its flesh was prohibited.
P112
On the contrary the flesh of lions and snakes were recommended.
・・・・・
(Note 1) Bapak seems to believe Karma, but ...
There seems to be roughly two ways of thinking about the soul's fate after death.
One is "In the other world, you receive a trial of the deed in this world, you will be awarded a reward accordingly."
In doing so it is supposed that liquidation of the work in this world will be done.
The other is a way of thinking by karma.
People have their own karma as a result of the work in this world, and that karma will determine the next incarnation.
In this way of thinking, it can be thought that "liquidation of works in this world will be done in the next life by Karma".
Then, in this case the karma is inherent in that person's soul, that is unique to that person, it is never taken over from parents.
It seems that it is Samsara, Liberation (Moksha), and the general system of Karma to think like that.＜－－ Link
On the other hand, Bapak's saying "Karma-like things", the results of parents' actions influence their descendants, in a different place of argument, "the behavior of parents will decide the level of the soul of their child", but it does not match the usual karma idea.
So it is supposed to be an extended interpretation of karma here, "Bapak seems to believe Karma, · · · · · · · ..." .
Incidentally, Bapak has not agreed with the claim that "everyone is doing reincarnation by karma". (February 3 1974)
However, when a certain condition is established, the recognition that "such a person will incarnate by reincarnation" has been announced. ＜－－ Link
Then in Islam it is generally recognized that "a baby born will never carry sin". ＜－－ Link
In other words, in Islam it is unlikely that they generally admit the existence of karma.
(Note 2) ammarah bi al _ su
The official (?) name of nafs ammarah described in the Koran.
It is named "the soul that enjoins evil" (al-nafs al-ammara bi al-su ') ...
And from the above text, it seems that Sufi recognizes that "animal soul" corresponds to nafs ammarah.
By the way, Bapak corresponds nafsu supiah to "animal force".
And for Bapak, what corresponds to nafsu ammarah was "material force".
(Note 3) veil
Those which hide the contents by shielding the line of sight of people.
It seems to be used here in the sense that it is "between God and man and it is an obstacle to separate them".
from THE PATH OF SUBUD (1969) Author: Drs Kafrawi : McGill University Montreal. ＜－－ Link
PS
In order to become close to people when it comes to the level of animals, it is usually a problem to say "If souls are conceived to humans, there are souls in higher animals too?"
However, the concept of "animal soul" mentioned above is not likely to be the existence of a mass based on such individuality.
Otherwise, if you say it, it seems that the image "the essence of life that exists throughout the animal's body" is closer.
Otherwise it is impossible for the "animal soul" mentioned above to exist in one piece of meat that we say.
Or if higher animals also have a soul based on individuality, it would be reasonable to think that it is "separate from the body at the moment of death".
Then, the soul of such spiritual existence is never considered to be "cut with a kitchen knife".
PS
This is also related to meals, but Bapak enthusiastically recommended fasting.
And for Bapak who was Islam, fasting is, of course, Ramadan.
However, not only in Ramadan but also fasting of Lent in Christianity was considered good.
It is obvious that it was one of its aims to restrict the amount of meals in any way to make it possible to more clearly recognize the influence of vegetable force and animal force by ordinary meals .
In other words, "having experienced eating a meal is eventually leading to an increase in nafsu".
That is likely to be one important point.
However here the factor of "the effect of increasing blood glucose level by eating" and the factor of "the effect of increasing vegetable force and animal force by eating" is exist.
There are in same phase and it seems to be difficult to separate these two effects.
PS
The world of Susila Budhi Dharma means that the spiritual existence is recognized on the other side of the material form or in an overlapping manner and physical contact is made with the person .
Then it has become the world view that physical contact affects the inner feeling (rasa-diri) of a person.
In the case of material force, "physical contact" is one that creates a state of consciousness that "awakens on this earth".
And "such physical stimulation from the surrounding environment surrounding the person Light, sound, smell, wind etc.) to the sensory organs " creates a state of awaken consciousness.
In our case, as soon as consciousness awakens, "internal tweets", in other words the thinking power (material force) starts to work.
For vegetable force and animal force "physical contact" is the situation that vegetable foods and animal food processed into food form "go into the mouth".
Moreover, it seems that it may be possible to include in contact with our bodys in the digestive and absorption organ .
Well then, what is the "physical contact" of human force?
Look at eyes, listen to your voice, touch the opponent.
Well that is true, but the most direct "physical contact" is " making love".
Then in this case each other's partner is a human being, so it will have a structure that they mutually affects the inner feeling.
So, for details, in the next chapter of human force ,,,,,.
Postscript
If we are surrounded by the material world, we can keep awareness and awake.
However, in the post-mortem world such physical stimuli are not entered from anywhere.
Well then, is it possible to be awake even if there is consciousness?
Perhaps it is in a situation like "frozen consciousness preservation" ?
You can also do delusions above.
Well that's why, as Bapak says, "You must train Jiwa with Latihan."
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
・・・・・
Furthermore he elaborates that people who take pleasure in causing suffering to others are those possessing animal souls.
If one were defeated (in battle or otherwise) he would become more violent.
Such behaviour is sometimes met even in the relation between a man and his wife who founded their relationship solely upon the pleasures of the heart.
In this connection, it seems that he believes in karma (note 1), since he says that these negative consequences are not only confined to the man concerned, but his descendants would also not escape from being involved.
If the parents act wrongly, then automatically their children will be affected.
To conclude this part he says that this happens when the entire body of a man is choked and deluded by animal souls.
Hence his body, which is by nature a thing of beauty and perfection, becomes of no more significance than a tool of the animal and other inferior souls.
Again in this account we are led to assume that his concept of the animal soul is more influenced by Indonesian indigenous belief than by Islam, though his terminology is Islamic or rather Arabic.
P111
Al-Jurjani for example when he speaks about al-ruh al-hayawani, means by that the subtle thing originating from the heart and spreading all over the body through the nerves : while Ibn al-'Arabi using almost the same expression says that the animal soul is a subtle vapour which has its seat in the heart (the physical heart).
Other Sufis have called it bahimi and also shahwani .
For the Sufis the animal soul is a permanent potentiality within every person.
According to them it is the greatest of all veils (note 3) between God and man.
It has potentiality of ammarah bi al_su (note 2).
But its function or lack of it has nothing to do with eating ,or not eating the flesh of an animal , as Pak Subuh categorically speculates.
As we have pointed out earlier, before the penetration and influence of world religions into Indonesia, it was believed that the soul could be both increase and decreased by eating and drinking.
It was held that the "soul substance" of the food was absorbed by a person.
Accordingly there were certain foods either originating from plants or animals which were recommended to be eaten and some were prohibited.
For example, because a deer was supposed to be cowardly, its flesh was prohibited.
P112
On the contrary the flesh of lions and snakes were recommended.
・・・・・
(Note 1) Bapak seems to believe Karma, but ...
There seems to be roughly two ways of thinking about the soul's fate after death.
One is "In the other world, you receive a trial of the deed in this world, you will be awarded a reward accordingly."
In doing so it is supposed that liquidation of the work in this world will be done.
The other is a way of thinking by karma.
People have their own karma as a result of the work in this world, and that karma will determine the next incarnation.
In this way of thinking, it can be thought that "liquidation of works in this world will be done in the next life by Karma".
Then, in this case the karma is inherent in that person's soul, that is unique to that person, it is never taken over from parents.
It seems that it is Samsara, Liberation (Moksha), and the general system of Karma to think like that.＜－－ Link
On the other hand, Bapak's saying "Karma-like things", the results of parents' actions influence their descendants, in a different place of argument, "the behavior of parents will decide the level of the soul of their child", but it does not match the usual karma idea.
So it is supposed to be an extended interpretation of karma here, "Bapak seems to believe Karma, · · · · · · · ..." .
Incidentally, Bapak has not agreed with the claim that "everyone is doing reincarnation by karma". (February 3 1974)
However, when a certain condition is established, the recognition that "such a person will incarnate by reincarnation" has been announced. ＜－－ Link
Then in Islam it is generally recognized that "a baby born will never carry sin". ＜－－ Link
In other words, in Islam it is unlikely that they generally admit the existence of karma.
(Note 2) ammarah bi al _ su
The official (?) name of nafs ammarah described in the Koran.
It is named "the soul that enjoins evil" (al-nafs al-ammara bi al-su ') ...
And from the above text, it seems that Sufi recognizes that "animal soul" corresponds to nafs ammarah.
By the way, Bapak corresponds nafsu supiah to "animal force".
And for Bapak, what corresponds to nafsu ammarah was "material force".
(Note 3) veil
Those which hide the contents by shielding the line of sight of people.
It seems to be used here in the sense that it is "between God and man and it is an obstacle to separate them".
from THE PATH OF SUBUD (1969) Author: Drs Kafrawi : McGill University Montreal. ＜－－ Link
PS
In order to become close to people when it comes to the level of animals, it is usually a problem to say "If souls are conceived to humans, there are souls in higher animals too?"
However, the concept of "animal soul" mentioned above is not likely to be the existence of a mass based on such individuality.
Otherwise, if you say it, it seems that the image "the essence of life that exists throughout the animal's body" is closer.
Otherwise it is impossible for the "animal soul" mentioned above to exist in one piece of meat that we say.
Or if higher animals also have a soul based on individuality, it would be reasonable to think that it is "separate from the body at the moment of death".
Then, the soul of such spiritual existence is never considered to be "cut with a kitchen knife".
PS
This is also related to meals, but Bapak enthusiastically recommended fasting.
And for Bapak who was Islam, fasting is, of course, Ramadan.
However, not only in Ramadan but also fasting of Lent in Christianity was considered good.
It is obvious that it was one of its aims to restrict the amount of meals in any way to make it possible to more clearly recognize the influence of vegetable force and animal force by ordinary meals .
In other words, "having experienced eating a meal is eventually leading to an increase in nafsu".
That is likely to be one important point.
However here the factor of "the effect of increasing blood glucose level by eating" and the factor of "the effect of increasing vegetable force and animal force by eating" is exist.
There are in same phase and it seems to be difficult to separate these two effects.
PS
The world of Susila Budhi Dharma means that the spiritual existence is recognized on the other side of the material form or in an overlapping manner and physical contact is made with the person .
Then it has become the world view that physical contact affects the inner feeling (rasa-diri) of a person.
In the case of material force, "physical contact" is one that creates a state of consciousness that "awakens on this earth".
And "such physical stimulation from the surrounding environment surrounding the person Light, sound, smell, wind etc.) to the sensory organs " creates a state of awaken consciousness.
In our case, as soon as consciousness awakens, "internal tweets", in other words the thinking power (material force) starts to work.
For vegetable force and animal force "physical contact" is the situation that vegetable foods and animal food processed into food form "go into the mouth".
Moreover, it seems that it may be possible to include in contact with our bodys in the digestive and absorption organ .
Well then, what is the "physical contact" of human force?
Look at eyes, listen to your voice, touch the opponent.
Well that is true, but the most direct "physical contact" is " making love".
Then in this case each other's partner is a human being, so it will have a structure that they mutually affects the inner feeling.
So, for details, in the next chapter of human force ,,,,,.
Postscript
If we are surrounded by the material world, we can keep awareness and awake.
However, in the post-mortem world such physical stimuli are not entered from anywhere.
Well then, is it possible to be awake even if there is consciousness?
Perhaps it is in a situation like "frozen consciousness preservation" ?
You can also do delusions above.
Well that's why, as Bapak says, "You must train Jiwa with Latihan."
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