Susila Budhi Dharma・Chapter 3 Nature and function of Vegetable force

Well, next is the vegetable force, but the description here also conforms to "Susila Budhi Dharma (Japanese translation)" published in 1987.

73～ 97 pages
Explanation of vegetable force, on the influence they have on people by targeted vegetable presence and eating.
Describing in parallel how Latihan progresses and develops.

Here are the items described in the chapter of vegetable force in random order.

・Working to make a body
・Importance of meals and spiritual meaning
・Meaning of being able to be eated for vegetable
・Influence of vegetable force on people
・Rice , vegetables, coconut palm, bamboo shoots
・Life and fate of the villagers
・Life and fate of urban people
・The fate of those who imitate a successful person
・Meaning of work
・Those who envy their colleagues
・Fix by Latihan
・What will happen after death
・Thinking should follow inner feeling
・To know the truth of the contents of the story

In the explanation of vegetable force, please refer to the following article for more details on the targeted vegetable existence and the influence they will have on people by eating them.
・Explanation of vegetable force (1)＜－－ Link
・Description of vegetable force (2) ＜－－ Link

Bapak talks about the nature and its work of vegetable force with many talks after announcing Susila Budhi Dharma.
The following is a quotation from the part that seems to be related from such a talk.
That's why the following will supplement the Susila Budhi Dharma's vegetable force chapter.
ーーーーーーーーーーーーーーーーーーーーーー
Chapter 6: ASMARANDANA: 1952
30: So their situation, my children, is like that of the force in material objects, as was discussed earlier.
The difference between the two forces is that the material forces act as a participant in human thinking,
whereas the forces of plant essences（Note: This is the substance of plant force） act in parallel with the feeling throughout the human body.
31: But, although both of these forces have such a close link with human beings and blend with them,
for human beings they are simply companions.
(Note: You have to do such a situation. If you give your control to those forces, it is your mistake.)

July 8, 1970 - Bapak
Second, the vegetable life force.
When the vegetable life force, which is a participant in man's life, works in the human self, it manifests as the nafsu called aluamah.
This applies even more to the vegetable life force, without which man could not live in this world.
For, in the long run, flesh and blood, bones and marrow, muscle and sinews, and all the rest are sustained by plants.
But for plants, you would have no vegetables or grain or other things to eat.
You would certainly not have your present form. Maybe your form would only be that of a shadow.

December 5, 1970 - Bapak
the nafsu arising from the vegetable life force is aluamah,
・・・
If you lived without the nafsu aluamah, or it left you, you would not know about plants and vegetables, whereas you need to eat them to live on earth.

November 26, 1972 - Bapak
Next, you are also filled or powered by the nafsu alumah.
・・・・・
This arises from the nabatiah or vegetable life force.
You very much need to have the nafsu alumah, the nabatiah life force, for without this you could not eat.

If you could not eat, you could not nourish your flesh and blood or be human beings such as you now are.
So you need this nafsu.

April 24, 1984 - Bapak
This is the roh nabati.
As you know, many people practice such asceticism.

There are even those who say they won't eat unless the food comes to their mouths.
Well, food doesn't just come to one's mouth if one doesn't make an effort to work for it.
・・・・・
Why?
In order to prevent the vegetable ( nabati ) life-force, which gives rise to the nafsu amarah.
But man cannot do without these two life-forces.
If he didn't have them, he wouldn't be a human being.
He would be what is known as a spirit or a ghost.
・・・・・
Quotation Note １: In this talk Bapak is tying nafsu amarah to vegetable force.
And how to make this correspondence is different from how to associate nafsu aluamah with the vegetable force that Bapak always done.
Therefore, this is probably a misunderstanding of Bapak at the time of talk.

June 26, 1984 - Bapak
The nature of the nafsu of the heart and mind is aluamah and amarah, the nafsu of greed and the nafsu of anger.
・・・・・
Now comes the second influence: the vegetable.
The vegetable forces that act on human beings are equally indispensable for him.
Because they represent the food which man eats.
Without that food, man cannot exist: man's physical body will not exist.
・・・・・
Brothers and sisters, there are many people in the world who would like to reduce the amount that they eat, in other words, reduce their dependence on food.
Again, brothers and sisters, that is something that is not possible for man.
The reason why it is not possible is that in order to be a human being, you need to combine in your being the four elements: material, vegetable, animal and human.
・・・・・
Being without one of those elements means that you are no longer a human being.
So in fact you are constrained to make use of and depend on these four elements.
Nevertheless, some people would like to stop themselves from eating altogether.

The result of that is, if they achieve it, that they will no longer be human beings.
They will become like the dewas.
(Note: dewas: In Indonesia many gods called dewa are believed and people are referring to those gods.)
The dewas indeed do not eat.
They feed on essences, the essences that are within things.

January 19, 1985 - Bapak
it is clear that the roh nabati is necessary to human beings and its nafsu is also within them brothers and sisters.
They would like to be rid of it, but if they were able, they would not eat.
・・・・・
If they could throw the roh nabati out, it would mean that God was not All-powerful,since God has made this an accompaniment to human life and a necessity for human life.
・・・・・
The roh nabati, the vegetable roh, when it grows on its own, is called vegetation, but when human beings approach it, they need it and they call it human food; that is the rice, wheat, apples and all the other things which are important for human life.
That embodies the nafsu amarah, brothers and sisters, without which they could not be called human.
And if they are not human, what are they?
・・・・・
The following will be mentioned in a paragraph earlier than the above explanation.
・・・・・
This material life-force, which people call the lowest force, is something which they cannot put aside., nor can they release themselves from its bonds, for the material life-force manifests in the human self as that nafsu which is called the nafsu aluamah.
・・・・・
Quotation Note 2: In this talk, Bapak ties nafsu aluamah to material force and binds nafsu amarah to vegetable force.
And this is opposite that Bapak always responds.
Then, this is probably a mistake of Bapak.
Or, if it is impossible to think that Bapak misunderstood twice, it seems there are another reasons.
That's why we would like to think about this at new page again. ＜－－ Link

May 9, 1985 - Bapak
No. God is Almighty and has also given man the roh nabati, the life-force of plants.
Of course, you all know what plants are.
There are plants which bear fruits, and there are plants which can be harvested, like rice and wheat, from the plant life-force the nafsu alwamah is embodied within man's being, so you cannot rid yourself of it while you are still alive.
The flesh, skin and blood get their nourishment from plants, and so it is impossible for man to avoid or do away with the nafsu alwamah.
・・・・・
June 9, 1985 - Bapak
Besides the material force, brothers and sisters, there is also another force which envelops the human self - that is what is called the vegetable life force.
It is because of the food which nourishes your flesh, blood, skin, nerves, bones and so on that you are able to live as human beings in this world.
If you did not eat you could not exist as visible human beings.
You could be creatures of some kind, brothers and sisters, but you would be invisible creatures.
That is why too much fasting and asceticism is not to be encouraged or approved.
・・・・・
You can do it, but within certain limits; that is, you can do it to help your lives in this world to prosper, but you must do it the right way.
Usually people who refrain from food and drink like to go in for strange practices which are foreign to human beings, such as black magic and so on.
That is a sin, condemned by God.

June 17, 1985 - Bapak
The second one results from the life force of the vegetable world.
And this life force is what enables man to have a physical body.
So a human being, with the help of this life force, can consume vegetable matter and create from that his blood, his flesh, his bone marrow, his bones and everything that makes up his being.
All of this is created from plant matter.
Very great is the influence on man of the vegetable life force.
・・・・・
Human beings try to free themselves of this life force and this nafsu, too, in order to purify themselves sufficiently to worship Almighty God.
They do this by asceticism: by refraining from food, from drink and by, as it were, torturing themselves.
But this is completely wrong.
This is not the means where man can achieve what he is seeking.
Sure, man can thereby separate himself from the life forces of the vegetable world.
But the result of this is something different than what he expects.
God is Willing to give to man whatever he seeks.
But man will get from this all sorts of peculiar results, such as what is called magic, and things like that.
So it is not God's fault that man stoops to that kind of thing.
It is man's own fault for pursuing the wrong things and for going in the wrong direction.

June 24, 1985 - Bapak
Now we come to the nafsu aluamah.
This originates from the vegetable and plant life force, and this again human beings try to avoid, for they realize it disturbs their inner self.

June 25, 1985 - Bapak
Then there are other nafsu, not just the nafsu amarah.
These are what is called the nafsu aluamah, which comes from the vegetable world.
Are plants necessary for human life?
They are both important and necessary, and not only are they important and necessary, but human life in this world exists only because human beings eat plants.
ーーーーーーーーーーーーーーーーーーーーーー
・Susila Budhi Dharma ・・・glance＜－－Link


PS
Character size you can be changed in the top right corner of the page.

List of articles＜－－Link

Susila Budhi Dharma ・ Chapter 2 nafsu Amarah (anger) and nafsu Aluamah (greed)

Bapak is basically talking that nafsu amarah is created by material force and nafsu aluamah is created by vegetable force.

However, there were two times when this correspondence was reversed.

So, we first review the historical background of this correspondence.


June 1950 Bapak
Sinar Pribadi (The Light Of The Inner Self) drafted.
However, nafsu themselves do not appear in this book.

1952 Susila Budhi Dharma draft.
Despite the appearance of nafsu, it is the four nafsu of "anger, greediness, patience and acceptance", and at this point each nafsu is not given a name.
(Chapter 11 ASMARANDANA 48)（Note1 )

If we give that's name now, let's be "anger is nafsu amarah", "greedy is nafsu aluamah", "patience and acceptance is nafsu mut-mainah".

The next is a series of related talks.

Lima, Peru Apr. 5 ,1968　- Bapak
Stony soil: its light or colour is red; its passion is ammara; and this one is the vegetable life force.

Cilandak, December 5, 1971 - Bapak
the nafsu arising from the vegetable life force is aluamah,

Cilandak, November 26, 1973 - Bapak
Next, you are also filled or powered by the nafsu alumah.
This arises from the nabatiah or vegetable life force.

Bandung, April 24, 1985 - Bapak　　
In order to prevent the vegetable ( nabati ) life-force, which gives rise to the nafsu amarah.

Jakarta, January 19, 1986 - Bapak　　
The roh nabati, the vegetable roh, when it grows on its own, is called vegetation, but when human beings approach it, they need it and they call it human food; that is the rice, wheat, apples and all the other things which are important for human life.
That embodies the nafsu amarah,

Cilandak, May 9, 1986 - Bapak
There are plants which bear fruits, and there are plants which can be harvested, like rice and wheat, from the plant life-force the nafsu alwamah is embodied within man's being, so you cannot rid yourself of it while you are still alive.

Jakarta, June 24, 1986 - Bapak
Now we come to the nafsu aluamah.
This originates from the vegetable and plant life force,

Jakarta June 25, 1986 - Bapak　　
These are what is called the nafsu aluamah, which comes from the vegetable world.


We will summarize the above.

In 1952 Susila Budhi Dharma nafsu was mentioned, but each name is not expressed.
↓
As of April 4, 1968
Bapak's recognition is "vegetable force creates nafsu amarah"
↓
5th December 1970 ~ 26th November 1972
Change from amarah to aluamah
Bapak's recognition is "vegetable force creates nafsu aluamah"
↓
April 24, 1984 ~ January 19, 1985
Return to amarah from aluamah
Bapak's recognition is "vegetable force creates nafsu amarah"
↓
May 9th ~ June 24th ~June 25th, 1985,
Changed again from amara to aluamah
Bapa's recognition is "vegetable force creates nafsu aluamah"


In this way you can see that the nafsu which correspond to vegetable force are going back and forth between amarah and aluamah.
(Naturally, when Bapak is adapting nafsu amarah to vegetable force, it is supposed to correspond nafsu aluamah to material force.)

Then, if we understand that "It is Bapak's simple mistake" or "It is Bapak's simple misunderstanding", but I wonder that such understanding is just our misunderstanding in each context.

(However, even if it is a Bapak's mistake,or even if it is a Bapak's misunderstanding, then it becomes quite an important question with that.)

Then, if we say the above situation as "no mistake, not misunderstanding", how should we interpret it?

For example, such a talk seems to be a clue.

Cilandak June 26, 1984 - Bapak
The nature of the nafsu of the heart and mind is aluamah and amarah, the nafsu of greed and the nafsu of anger.


It seems that this claim represents Bapak's basic stance.

And that is the recognition that "these two nafsu are necessary, but their position is low."

If that is the case, "If we link these two nafsu with the stage of life force it means that material force and vegetable force are considerable."

Well then the problem remains which way we will be tied to which.

If you follow the tradition of Indonesia (such as Wayang), aluamah will be the first and amarah will be the second.
(That is, it links amarah to vegetable force.)

However, since aluamah also has content related to appetite (eating), in that sense it can be considered that it is more appropriate to associate with vegetable force. ＜－－ Link　(Sorry. Under construction)

,, etc., etc. It is also possible to estimate that "Bapak must also consider various things around it, so it got lost ?".


By the way, it seems that Bapak had a little impossible jobs in the case of Roh and Nafsu one-to-one correspondence.

Originally "Roh and Nafsu are different in their origins" as I pointed out in the previous article. ＜－－ Link

Therefore, it seems like the conclusion here is that "to make complete one to one correspondence of Roh and Nafsu " is impossible ."

However, on the other hand, both Roh and Nafsu are stories about the internal life structure of human beings, and there is only one kind of human body in this world, so in Indonesia it should be said that these two concepts meet at some point.

So,in a sense, it was inevitable.


By the way, Bapak explained this one-on-one correspondence many times ,but why Bapak's successor has not talk about one-on-one correspondence between Roh and Nafsu ?

However she explained to convey similar contents using the relationship between Jiwa and Sukma ( 8, 7, 1959 : Note 2) .

Why ?

But Bapak did not use such explanation so much.

In such a way of explanation of Bapak's successor, we call them Jiwa collectively without referring to the forces of each of the four forces, so the above-mentioned confusion of amarah and aluamah explanation of the relationship can be avoided. (Note 3)

Then, as the situation progresses further, it will reach the point of expressing "four nafsu is low forces" (2, 14, 2003), and the one-to-one correspondence relationship between Roh and nafsu is completely invisible .

It will be gone, it will be hidden. ＜－－ Link

If the way of explanation of such Bapak's successor is to distract our eyes from the fact that Bapak's explanation of one-to-one correspondence between Roh and nafsu is changing according to the time as in the above text , it should be said that it is not a very pleasant thing and it is not a sincere act.

And if it were such intention, it seems to be because it thought that it is troubled that the claim that "Bapak never makes a mistake" is to be denied.

And then, it would be troubling for those who want to claim that "Bapak is always right", "There is no mistake in talking".


However Bapak always said that "Do not simply believe the story of Bapak. Please believe what you have experienced."

Then even if there was a mistake in the talk, Bapak could say that " Ah, So. "

And there were no problem .


Note 1：(Chapter 11 ASMARANDANA 48)
In the current version registered in the library, Section 48 is translated into English as follows.
48 In a human body resembling this kind of soil, the passions of ruthlessness, greed, patience and acceptance are well balanced.

However, in earlier versions, Passion was described as Nafsu.
This is because the English translator judged that the word Indonesian Nafsu is hard to understand in the English-speaking world.
Therefore, in the latest version Nafsu has been replaced by Passion.
However, such English translation seems not to convey well the original meaning of Susila Budhi Dharma.
(In addition, it seems that what was an anger in the previous version has changed to ruthlessness in the latest version.)

Note 2: (59, 8, 7) Bapak Talk
Bapak does not know whether there are exactly corresponding words in English,
but the fact is that we distinguish between jiwa and sukma and that they are not the same.
Jiwa does not belong to the individual, personal self, not even in its deepest sense;
what Bapak means to say is that jiwa has no physical form.
How then could a method of 'materialized form' give direction or show the way to the jiwa?
Obviously, this is impossible, since it is of a different nature and does not correspond to the true character of the jiwa.

Djiwa, then, is a life force which fills, awakens, brings into being, and works upon sukma,
which is the subtle counterpart of the physical body - actually this subtle body,
sukma, is not one only, but five.
Therefore it is referred to as five brothers (that is a Jawanese mystical tradition : note), whose natures correspond to various colors :
the first one, black; the second, red; the third, yellow; the fourth, white; and the fifth, brown.
・・・・・
It is said that the five brothers have their place and dwelling in the heart of man and there give rise to the passions:
the first passion is called ( in Arabic ) aluu'amah; the second, amarah; the third, supiah; the fourth, mutmainah;
the fifth, however, is not called a passion but purity; it is a combination of all and constitutes a unit'.

If Bapak may translate them aluu'amah is ( in Indonesian ) murka, greed: amarah is angkara, arrogance: preceding four. And those natures being thus, it may happen that when you see a shape in your own likeness, you may find that not only his skin is black, red, yellow, white or brown, but that his whole being through to the inner core is of the same color. This is evidence that the whole of mankind in this world, black, red, yellow, white, and brown, is really one. There is one mankind and it has one origin.
supiah is keinginan, desire; mutmainah is k'esedaran or ketenangan, that is awareness:
and the fifth is the combination of the preceding four.

Note 3: There are a series of Jiwa and Sukma talk such as Bapak's successor talk (12, 20, 1999), (1, 20, 2001), (4, 22, 2001).

PS
Below, it is cited from (4, 22, 2001).
April 22, 2001 Ibu

In a human being there are two... well, one can say there are two inners ,
I do not know any better way to describe them.
In Indonesian, we call them: jiwa [soul], and sukma [fine bodies].
The sukma are bodies that are fine or intangible; the physical body is our coarse body.
The human soul is the first thing to enter our self since it is our life force.
The fine bodies enter our self after the soul, because the fine bodies are our equipment for life.

Those fine bodies are five siblings, each one different.
One is black, there is one that is red, another yellow, one white, and one is a mixture of the other four colours , it is brown.
And each colour has its own nature.
The first, the black one, emits energy or its essence gives us energy.
The red one makes us want to work and want to move.
The yellow one makes us want to know about things in life.
The fourth makes a person want to use judgement in life, so that they insist on acting with caution in life,
because of all the considerations in their mind.
And the fifth is a mix of those colours; after someone can find meaning in what they have experienced,
they find peace in their life.

These five siblings, each with its own nature, are based in the human heart.
So, what we call sukma, each with its own nature, are auxiliaries that Almighty God has put inside us ,
the auxiliaries we need for life so that we can get what we need for our lives in this world.
And even though these auxiliaries are our assistants in life, they can also be called our low forces.
What I mean by a low force is something that is lower than our human soul,
and it can indeed take over our being if we cannot manage or maintain our state of being.

So, with respect to these two inners : one lives by God's will , it is controlled by the essence of God in one's self;
the other inner, the one we call sukma, the fine bodies, can be steered, controlled, or manipulated by the human mind.
This means that the soul is a life force that leads to God, whereas we use the fine bodies to achieve things in this world.
Drawing from the fine bodies, a person can achieve something, such as obtaining a power drawn from the sukma's power.
But when it comes to finding the way to God, we can only approach God with the human soul.
So, clearly, you will not get beyond this world using the sukma, the power of the fine bodies,
since the fine bodies themselves cannot go beyond this world.

However, these fine bodies can help people when it comes to getting the things they need in this world,
or in their work or their faith.
For example, take hypnotism, spiritism, and other practices.
They seem similar to the help that we get from what we have inside us.
However, there are two different sources.
By different sources I mean that one source is the essence of God; the other source is the human heart.
They seem similar; sometimes we cannot see the difference.

Of course, there is nothing wrong in using these powers, provided the person using them is aware of what they are doing.

PS
Below is an explanation about nafsu in the traditional teaching of Java.

For your information.

Gumelaring Jagad Section 41 has a description of 4 nafsu. ＜－－ Link

It is about "teaching of the four brothers in Java" as well.

See Cipta Tunggal section 16. ＜－－ Link

By the way, it is five people who added himself to the four brothers, they are five brothers from one fertilized egg.

PS
Below for your reference.

・Kejawen, a Javanese traditional spiritual teaching ＜－－ Link

・Susila Budhi Dharma ・・・glance＜－－Link


PS
Character size you can be changed in the top right corner of the page.

List of articles＜－－Link