Well, that's why Susila Budhi Dharma's first writing begins with a description of Karma.
Then we can not understand the meaning of these sentences merely by reading it, but we will know by reading in detail.
For that reason, let's quote from 3 - 11 of Chapter 1, SINOM and examine.
『3 To begin with, let it be explained here that once the mind has stopped thinking and has been separated from the feeling (Rasa) as a result of the opening, a vibration of life is felt, which goes on to envelop the whole body and soon causes movements that seem very strange to the mind.(Note 5)
4 This state is indeed foreign to the mind, because it is not something that can be attained by thought, but is a reality that is received and witnessed by a feeling (Rasa) no longer influenced by thinking.
5 When you have received and witnessed this reality, go on and truly feel what is in fact happening within you.
By doing so you will be guided towards the right path and will also become aware of your authentic individual self (Diri Pribadi).
6 In this way you will feel the nature of the faults you always carry with you - faults caused by your parents - conduct before their child came into existence.(Note 1) (Note 2)
7 This state is something truly remarkable, because it truthfully reveals the qualities you are lacking for your status as a human being, the lack of which makes your chance of rising higher - of reaching the realm of perfection (Note: Level called Rohani) - very slight.
8 You, the child, become truly aware of these faults and can do nothing but accept what has befallen your individuality (Diri Pribadi). (Note 3)
And if you really think about it, this is far from uncommon; on the contrary, it is a very common situation that almost everybody experiences.
For, in the first place, most people cannot foresee what is going to happen; and secondly, no matter what, people remain people, their state can easily change and they are easily affected by conditions that upset their feelings.
So it would seem useless for the child to blame his or her parents, even though they really were the source of these faults. (Note 2)
9 There may be parents who make real efforts to perfect their behaviour, in the hope that later they will have a child of excellent character who is fully prepared for life; but, because their efforts are wrongly directed, their hopes are not fulfilled. (Note 4)
10 So it is better not to take these ways, especially if they only involve strengthening and concentrating the will in order to create the thing that is desired, for the results that are obtained are nothing but fantasies born of the heart (Hati). (Note 4)
11 So what parents need above all is to be conscious in some degree of the life of the soul (Jiwa), so that later they do not become a target for reproaches from their offspring.
(Note:Some degree of the life of the soul (Jiwa) means kejiwaan.
kejiwaan is a compound word of ke (prefix) + Jiwa (noun) + an (suffix), meaning related to Jiwa.
Meanwhile, kebatinan is the name given by the Java people to Javanese mysticism and is rooted in the borrowing word
batin from Arabic meaning "inner".
This word can also be decomposed into ke (prefix) + batin (noun) + an (suffix), meaning related to "inner" batin.
If it is translated into this, will it become "the inner road". )
ーーーーーーーーーーーーーーーーーーーーー
Note 1
Well, "from the very beginning",Bapak sayes, "it is easy to know your own internal self (Diri Pribadi)".
This is something to be said to be a true self, not the personality, not the persona that this person has acquired since birth.
However, it seems that the condition of actual members does not seem to be so.
The road of Latihan is not a downhill but a climbing slope, and at least we should have a feeling that we look at our own faults and correct it.
And, to notice the so-called "shortcomings of myself", to become conscious of it, it seems that it is necessary time for Latihan to accumulate.
Note 2
Bapak says, "The source of these shortcomings is the result of parents' acts."
This is the basis of karmic theory claimed by Bapak.
If so, it is one of Bapak's ultimate objectives "to purify the people who will become parents by Latihan".
This will lead to the story of human relief that Bapak advocates "The creation of a good child brings about the creation of a good human race and brings peace to the earth".
In addition, it is also a Bapak's declaration of the magnificent plan "to erase the karma that mankind piled up by reverse rotation".
On the other hand, however, Bapak takes the position that "everyone is in reincarnation".
Then, the level of Jiwa (soul) of the child born is the level that the child reached in the life until the previous life.
That is exactly the responsibility of the this child, determined by the behavior of the child.
Then how is the Jiwa of a child determined and how does it stay in the human body that will be born ?
Bapak said "The level of parent's inner feeling , which is determined by the parent's Jiwa level, then Children's Jiwa commensurate with that will be attracted and staying. "＜－－link (Sorry. Under construction)
If so, there are certainly Jiwa's levels of parents that will be determined by the actions of parents, but on the other hand there are also levels of Jiwa by children's responsibilities that children themselves have.
So that people are born is due to the agreement between Jiwa's level of parents and children.
Therefore, it is unlikely that it will be one-sidedly that "Jiwa's level of children, the situation of inner feeling, the delivery of total amount of mistakes (karma) occurring
there will be decided according to the behavior of parents."
As you see in detail the situation in this way, you will find that there is a kind of interdependence between parents and children.
If so, as Bapak says one-sidedly, "Jiwa's level of children, the situation of inner feeling is all parent's responsibility" can not be said.
In other words, "Children are not exempt from the responsibilities carrying the certain mistakes (karma) in the present situation."
However, this will complicate the discussion.
So ,for the time being Bapak takes a stance once for child here that "It is the responsibility of the parent, but accept the current situation as being unavoidable", "Then start walking there."
On the contrary, by admitting reincarnation, "the child's Jiwa's level is the responsibility of the child until the previous life", but the child is said in any case "There is no other way to walk from where you are now" .
So the conclusion in the end will be the same as Bapak's mention.
Note 3
You, the child, become truly aware of these faults and can do nothing but accept what has befallen your individuality (Diri Pribadi).
Like that, Susila Budhi Dharma says, but there is a talk that explains why you can not remove it from yourself, or why you can not do anything.
So the following will be a quotation about karma and its resolution from talk (13 March, 1965).
『・・・・・
mistakes that have come down from this ancestor to another and another and finally to you.
So your present state is a continuation of all that.
The mistakes that have been made go on and on, and have not yet reached their limit.
And by the time they reach you, the mistakes that have permeated your individuality ?
which are often called karma ? feel as if they are part of your original self.
It is like sugar and its sweetness.
If you take the sweetness away from the sugar it is no longer sugar.
In this case your form is the sugar, and the mistakes that have permeated your being are its sweetness.
So if you want to get rid of the mistakes in your being by your own strength, it means you are getting rid of your own self.
It means dying.
・・・・・
So then, what must we do?
What we need to do is get rid of those mistakes that have found their way into our individuality, so that our individuality reverts to the way it was in the beginning; that is, it once again becomes a whole, complete human being.
But if we force it, we will die.
・・・・・』
Well this is why Bapak claims that "It is only Latihan to safely and quickly resolve such mistakes."
Note 4
In the Javanese tradition, there seems to be something that "People can get good descendants by making efforts."
However, Bapak does not agree with such a way.
See section 44 of "Gumelaring Jagad (Space stratification)" and 1 in section 47. ＜－－ Link
The following is a quote from there.
『(44) People with good behaviour - Everyone should be happy if all people in the world are having good behavior.
This is a question of how to "produce" a good baby.
The seed of life is from father, from cipta (the head of feeling) to Pramana (supreme substance) and then by the feeling of father during intercourse, the seed of life drops in mother's womb.
The cipta of the father is important as it should be the basic character of the newly born child.
The best, if a couple could make love when the father's cipta/mind is peaceful and holy (in Javanese Lejar).
・・・・・
The child should have a good character and he/she should be always eager to worship God.
The time of intercourse is also important, the best is sometime after midnight until before sunrise.
It is advisable to purify your soul and pray before the love making.
・・・・・
”（47）・・・・・
In the middle of night, when many people are asleep, you adore Him solemnly.
Alone in a clean room/place, your body is clean, your mind is clear and peaceful, you sit on a mat/floor, cross-legged, close the nine holes of your body by concentration of mind, forget anything else, your attention is only to Him.
Meditate solemnly, control your breathing by inhaling and exhaling calmly.
You see the peak of your nose.
Make a total surrender to Him.
You should do it regularly at midnight for at least one hour.
Hopefully, there would be a mystical signal or message (sasmita gaib).
(Note: He is a transcendent, or existence called "The only god" in Java .
By the way "The only god" is written as "Tuhan Yang Maha Esa" in talk. ") ＜－－ Link (Sorry. Under construction)
Well, Bapak says that "way of doing is bad."
"People with good behavior - If everyone in the world is taking good action, everyone should be happy."
Bapak agrees with such Java's traditional way of thinking.
Then, it is Bapak's argument that it should be based on Latihan rather than traditional methods for that.
If so, Sections 9 and 10 of SINOM are sentences that should be taken as "solicitation to Latihan".
Note 5
Sections 3 and 4 are explanation about open and what happens after that.
『once the mind has stopped thinking and has been separated from the feeling (Rasa) as a result of the opening ... 』, It is written easily that first the brain stops thinking , etc..
But in other ways that is impossible to realize so easily.
It is a situation that is said to be "Empty your mind", and it will be a psychological state that the people who practice meditation for years will finally reach.
Why does such a thing happen so easily?
That is the secret of Latihan, it is mystery.
Well, however, what I want to talk about now is not there.
The remarkable thing is about the description that "thinking is separated from sense (Rasa)".
The "sense (Rasa)" we are talking about here is not about the five senses.
Originally, the five senses are different from thought.
Then, if thinking and five senses stick together, it is a world of hallucination.
I do not think it is in a normal state.
By the way, Rasa is an expression familiar to Indonesians, but there is no equivalent to English or Japanese, so translators translate Rasa as feeling . ＜－－ Link (Sorry. Under construction)
And more accurately it will be the expression Rasa Diri (inner feeling).
Below is quoted from the link above.
『 Based on the net ,originally rasa is , it is a taste, flavor, emotion : basic attributes such as classical music, dance, poetry etc. [noun] (etymology) 1799. Sanskrit word rasa sap, It is a fluid, essence ,,,, and for diri it is myself, self".
If so, rasa diri will be translated as "my feeling and emotion".
Thus, now it is simply translated into the meaning of "a sense that people feel internally, not 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 not something of the "sensation that exists inside a person" that 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, desires arise 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 life forces that fulfill rasa diri. 』
That's why it is understood here that "thoughts occurring in the inner feeling are stopped by the open, the influence of thinking disappears from the inner feeling ..."
Understanding the meaning of the sentences written in Susila Budhi Dharma in this way makes it hard to understand.
Well, it seems that such a difficult and complicated story about opening and Latihan is "Well there is no loss even if you know."
Regardless of such "intellectual understanding" the opening occurred by "entrusting", Latihan began.
・Susila Budhi Dharma ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
Then we can not understand the meaning of these sentences merely by reading it, but we will know by reading in detail.
For that reason, let's quote from 3 - 11 of Chapter 1, SINOM and examine.
『3 To begin with, let it be explained here that once the mind has stopped thinking and has been separated from the feeling (Rasa) as a result of the opening, a vibration of life is felt, which goes on to envelop the whole body and soon causes movements that seem very strange to the mind.(Note 5)
4 This state is indeed foreign to the mind, because it is not something that can be attained by thought, but is a reality that is received and witnessed by a feeling (Rasa) no longer influenced by thinking.
5 When you have received and witnessed this reality, go on and truly feel what is in fact happening within you.
By doing so you will be guided towards the right path and will also become aware of your authentic individual self (Diri Pribadi).
6 In this way you will feel the nature of the faults you always carry with you - faults caused by your parents - conduct before their child came into existence.(Note 1) (Note 2)
7 This state is something truly remarkable, because it truthfully reveals the qualities you are lacking for your status as a human being, the lack of which makes your chance of rising higher - of reaching the realm of perfection (Note: Level called Rohani) - very slight.
8 You, the child, become truly aware of these faults and can do nothing but accept what has befallen your individuality (Diri Pribadi). (Note 3)
And if you really think about it, this is far from uncommon; on the contrary, it is a very common situation that almost everybody experiences.
For, in the first place, most people cannot foresee what is going to happen; and secondly, no matter what, people remain people, their state can easily change and they are easily affected by conditions that upset their feelings.
So it would seem useless for the child to blame his or her parents, even though they really were the source of these faults. (Note 2)
9 There may be parents who make real efforts to perfect their behaviour, in the hope that later they will have a child of excellent character who is fully prepared for life; but, because their efforts are wrongly directed, their hopes are not fulfilled. (Note 4)
10 So it is better not to take these ways, especially if they only involve strengthening and concentrating the will in order to create the thing that is desired, for the results that are obtained are nothing but fantasies born of the heart (Hati). (Note 4)
11 So what parents need above all is to be conscious in some degree of the life of the soul (Jiwa), so that later they do not become a target for reproaches from their offspring.
(Note:Some degree of the life of the soul (Jiwa) means kejiwaan.
kejiwaan is a compound word of ke (prefix) + Jiwa (noun) + an (suffix), meaning related to Jiwa.
Meanwhile, kebatinan is the name given by the Java people to Javanese mysticism and is rooted in the borrowing word
batin from Arabic meaning "inner".
This word can also be decomposed into ke (prefix) + batin (noun) + an (suffix), meaning related to "inner" batin.
If it is translated into this, will it become "the inner road". )
ーーーーーーーーーーーーーーーーーーーーー
Note 1
Well, "from the very beginning",Bapak sayes, "it is easy to know your own internal self (Diri Pribadi)".
This is something to be said to be a true self, not the personality, not the persona that this person has acquired since birth.
However, it seems that the condition of actual members does not seem to be so.
The road of Latihan is not a downhill but a climbing slope, and at least we should have a feeling that we look at our own faults and correct it.
And, to notice the so-called "shortcomings of myself", to become conscious of it, it seems that it is necessary time for Latihan to accumulate.
Note 2
Bapak says, "The source of these shortcomings is the result of parents' acts."
This is the basis of karmic theory claimed by Bapak.
If so, it is one of Bapak's ultimate objectives "to purify the people who will become parents by Latihan".
This will lead to the story of human relief that Bapak advocates "The creation of a good child brings about the creation of a good human race and brings peace to the earth".
In addition, it is also a Bapak's declaration of the magnificent plan "to erase the karma that mankind piled up by reverse rotation".
On the other hand, however, Bapak takes the position that "everyone is in reincarnation".
Then, the level of Jiwa (soul) of the child born is the level that the child reached in the life until the previous life.
That is exactly the responsibility of the this child, determined by the behavior of the child.
Then how is the Jiwa of a child determined and how does it stay in the human body that will be born ?
Bapak said "The level of parent's inner feeling , which is determined by the parent's Jiwa level, then Children's Jiwa commensurate with that will be attracted and staying. "＜－－link (Sorry. Under construction)
If so, there are certainly Jiwa's levels of parents that will be determined by the actions of parents, but on the other hand there are also levels of Jiwa by children's responsibilities that children themselves have.
So that people are born is due to the agreement between Jiwa's level of parents and children.
Therefore, it is unlikely that it will be one-sidedly that "Jiwa's level of children, the situation of inner feeling, the delivery of total amount of mistakes (karma) occurring
there will be decided according to the behavior of parents."
As you see in detail the situation in this way, you will find that there is a kind of interdependence between parents and children.
If so, as Bapak says one-sidedly, "Jiwa's level of children, the situation of inner feeling is all parent's responsibility" can not be said.
In other words, "Children are not exempt from the responsibilities carrying the certain mistakes (karma) in the present situation."
However, this will complicate the discussion.
So ,for the time being Bapak takes a stance once for child here that "It is the responsibility of the parent, but accept the current situation as being unavoidable", "Then start walking there."
On the contrary, by admitting reincarnation, "the child's Jiwa's level is the responsibility of the child until the previous life", but the child is said in any case "There is no other way to walk from where you are now" .
So the conclusion in the end will be the same as Bapak's mention.
Note 3
You, the child, become truly aware of these faults and can do nothing but accept what has befallen your individuality (Diri Pribadi).
Like that, Susila Budhi Dharma says, but there is a talk that explains why you can not remove it from yourself, or why you can not do anything.
So the following will be a quotation about karma and its resolution from talk (13 March, 1965).
『・・・・・
mistakes that have come down from this ancestor to another and another and finally to you.
So your present state is a continuation of all that.
The mistakes that have been made go on and on, and have not yet reached their limit.
And by the time they reach you, the mistakes that have permeated your individuality ?
which are often called karma ? feel as if they are part of your original self.
It is like sugar and its sweetness.
If you take the sweetness away from the sugar it is no longer sugar.
In this case your form is the sugar, and the mistakes that have permeated your being are its sweetness.
So if you want to get rid of the mistakes in your being by your own strength, it means you are getting rid of your own self.
It means dying.
・・・・・
So then, what must we do?
What we need to do is get rid of those mistakes that have found their way into our individuality, so that our individuality reverts to the way it was in the beginning; that is, it once again becomes a whole, complete human being.
But if we force it, we will die.
・・・・・』
Well this is why Bapak claims that "It is only Latihan to safely and quickly resolve such mistakes."
Note 4
In the Javanese tradition, there seems to be something that "People can get good descendants by making efforts."
However, Bapak does not agree with such a way.
See section 44 of "Gumelaring Jagad (Space stratification)" and 1 in section 47. ＜－－ Link
The following is a quote from there.
『(44) People with good behaviour - Everyone should be happy if all people in the world are having good behavior.
This is a question of how to "produce" a good baby.
The seed of life is from father, from cipta (the head of feeling) to Pramana (supreme substance) and then by the feeling of father during intercourse, the seed of life drops in mother's womb.
The cipta of the father is important as it should be the basic character of the newly born child.
The best, if a couple could make love when the father's cipta/mind is peaceful and holy (in Javanese Lejar).
・・・・・
The child should have a good character and he/she should be always eager to worship God.
The time of intercourse is also important, the best is sometime after midnight until before sunrise.
It is advisable to purify your soul and pray before the love making.
・・・・・
”（47）・・・・・
In the middle of night, when many people are asleep, you adore Him solemnly.
Alone in a clean room/place, your body is clean, your mind is clear and peaceful, you sit on a mat/floor, cross-legged, close the nine holes of your body by concentration of mind, forget anything else, your attention is only to Him.
Meditate solemnly, control your breathing by inhaling and exhaling calmly.
You see the peak of your nose.
Make a total surrender to Him.
You should do it regularly at midnight for at least one hour.
Hopefully, there would be a mystical signal or message (sasmita gaib).
(Note: He is a transcendent, or existence called "The only god" in Java .
By the way "The only god" is written as "Tuhan Yang Maha Esa" in talk. ") ＜－－ Link (Sorry. Under construction)
Well, Bapak says that "way of doing is bad."
"People with good behavior - If everyone in the world is taking good action, everyone should be happy."
Bapak agrees with such Java's traditional way of thinking.
Then, it is Bapak's argument that it should be based on Latihan rather than traditional methods for that.
If so, Sections 9 and 10 of SINOM are sentences that should be taken as "solicitation to Latihan".
Note 5
Sections 3 and 4 are explanation about open and what happens after that.
『once the mind has stopped thinking and has been separated from the feeling (Rasa) as a result of the opening ... 』, It is written easily that first the brain stops thinking , etc..
But in other ways that is impossible to realize so easily.
It is a situation that is said to be "Empty your mind", and it will be a psychological state that the people who practice meditation for years will finally reach.
Why does such a thing happen so easily?
That is the secret of Latihan, it is mystery.
Well, however, what I want to talk about now is not there.
The remarkable thing is about the description that "thinking is separated from sense (Rasa)".
The "sense (Rasa)" we are talking about here is not about the five senses.
Originally, the five senses are different from thought.
Then, if thinking and five senses stick together, it is a world of hallucination.
I do not think it is in a normal state.
By the way, Rasa is an expression familiar to Indonesians, but there is no equivalent to English or Japanese, so translators translate Rasa as feeling . ＜－－ Link (Sorry. Under construction)
And more accurately it will be the expression Rasa Diri (inner feeling).
Below is quoted from the link above.
『 Based on the net ,originally rasa is , it is a taste, flavor, emotion : basic attributes such as classical music, dance, poetry etc. [noun] (etymology) 1799. Sanskrit word rasa sap, It is a fluid, essence ,,,, and for diri it is myself, self".
If so, rasa diri will be translated as "my feeling and emotion".
Thus, now it is simply translated into the meaning of "a sense that people feel internally, not 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 not something of the "sensation that exists inside a person" that 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, desires arise 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 life forces that fulfill rasa diri. 』
That's why it is understood here that "thoughts occurring in the inner feeling are stopped by the open, the influence of thinking disappears from the inner feeling ..."
Understanding the meaning of the sentences written in Susila Budhi Dharma in this way makes it hard to understand.
Well, it seems that such a difficult and complicated story about opening and Latihan is "Well there is no loss even if you know."
Regardless of such "intellectual understanding" the opening occurred by "entrusting", Latihan began.
・Susila Budhi Dharma ・・・glance＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link