Susila Budhi Dharma

1. Some people, too, say, that such behaviour has become customary in human life, and otherwise what would be the point of living.

2. These remarks really do not call for reproach, for their impulse is the animal force that has become the content of these people's feelings. Only later, if at length their health breaks down, will they perhaps be able to feel this.

3. And only then will they see also that they have gone far wrong and feel regretfully how much better it would have been had they not behaved in such a way.

4. To go back to the habits of goats: a goat knows his shed and feels about it as a chicken about his coop. There, he is like us human beings in a house complete with furniture.

5. In lying down to sleep every night, the goat can also be compared to us lying on deep mattresses or on pallets.

6. Goats and chickens differ slightly, however, in one characteristic : a goat does not readily recognize his shed when alone.

7. For that reason goats prefer company and enjoy living in herds.

8. And if a human being comes under their influence, his disposition becomes like that too.

9. For instance, he only wants to conform, and has scarcely any standpoint or convictions of his own.

10. Moreover, goats are apt to get lost if they roam about.

11. Hence many people who raise these animals need a herdsman to tend them all the time.

12. For, without a herdsman, besides often getting lost if they stray, goats also often damage garden produce.

13. This keeps irking their owners, so in the end the goats have to be firmly tethered and fed only where they live.

14. Even the herdsman's orders are not sure to be followed by the goats. For if goats are told to go forward they usually go back, and if ordered back, go forward.

15. Such are the habits of goats.

16. Thus, if a man becomes influenced by the force of these animals, their habit of straying will make him feel like simply following his own desire in everything.

17. As for their wandering off without recognizing any limits, this makes a man's feelings unstable and his opinions always vague.

18. Thus his aims lack fixed direction, so that his views swing this way and that, which may result in him forcing himself to act along lines of whose goodness and rightness he cannot know.

19. So it is best that there should be someone to warn him, to enable him soon to be conscious of his faults, soon also to be aware of his own self.

20. Even cultivated people are not exceptions to this. For, though a person may be learned, if his feelings are still swayed by the animal force, he too gets lost. His danger is even greater, because through his very knowledge the animal force may lead him further and further astray.

21. That person is in so difficult a position that, unless he truly is conscious of it, the knowledge he has acquired will be quite useless for his life.

22. That really is so. For, as explained earlier, such knowledge exists only in the mind, and the mind is simply the servant of his life force, into which, owing to neglect, the animal force has flowed, arousing his desire.

23. For that reason quite a number of educated people still do not care to behave as they should, or they readily go astray.

24. In many of them such behaviour has even become second nature, so that they no longer recognize the restraints of humanity.

25. That is why some people say it is better to remain ignorant than to become a clever man, if his ability even adds to his suffering.

26. But this really cannot be justified, for ignorance makes it more difficult to help people, unless by compulsion.

27. For the fault is not in knowledge; what is really wrong is just that the feelings have come under the sway of the animal force.

28. So it is most necessary for people to seek ability, both outward and inward.

29. This is necessary in order that, with that ability, they can reach the highest level, so that they can understand the true use of knowledge in relation to their own human self.

30. By this means, co-operation is created between mind and body, or inner and outer, and this can also create real stability.

31. Otherwise the likelihood of going still further astray is strong.

32. Changing the subject, what will now be explained is the force that comes from the flesh of cattle. The habits of cattle are far different from those of goats. Cattle are placid, they like to keep quiet, and usually they eat only grass.

33. By nature most cattle like to do what they are told. With their strong bodies, they do not jib at any task they are called on to do.

34. Towards cows, bulls do not follow the custom of he-goats, but behave with discrimination, and evidently mate only as necessary.

35. Cow's milk is greatly needed for human health, because it embodies strong nutrients.

36. Understand, then, that if this kind of animal force influences somebody's feelings, it makes him work hard and obey orders willingly.

37. Moreover, he gladly devotes his energy to those who need it, and he has the courage, when it is needed, to face any event.

38. His sexual activity is merely normal, that is to say, moderate; hence his body will remain healthy.

39. That briefly depicts the feelings of a man affected by the animal force that comes from cattle.

40. The animal force that comes from cattle evidently has a very good effect on the human self, as is shown by such a man's behaviour not being disappointing.

1. Good though his behaviour is, however, it still falls far short if measured by the true human standard.

2. Moreover, his goodness is still only an expression of the animal force, which of course still serves its own interest and in fact still leads human feelings astray into the animal realm.

3. It is different if a man occupies his rightful position, which is indeed more meaningful and which can ease his progress toward perfecting his life as a human being.

4. Then, if he is fortunate, he can rise step by step to a higher and nobler level.

5. This explanation about the influence of the forces of matter, vegetation and animals will now be followed by one about the jasmani force - the force of what is generally called man's physical or coarse body.

6. Seen in its true light, however, man's physical body cannot in fact be called jasmani if it is not yet filled with the jasmani force.

7. Actually, what is called the jasmani force means wide-ranging feelings and comprehension about earthly matters.

8. That is why a man's body is called jasmani. So this force is in fact a human one, or is in the man himself, and his body is then called jasmani.

9. Now for the matter of how this force influences people when it is itself of human origin.

10. Plainly, the way it exerts influence is very different from that of the animal force, for - except savages who live all their life in the jungle - people could not possibly eat their fellows. Even though they exist, savages are not yet really people whose bodies can be called jasmani, and they are still spoken of as animals.

11. So then, the way the human bodily force acts is not through eating, but through the union of jiwa with jiwa, or sexual union.

12. The effect of this force on the human self is truly tremendous, but in any case this force is also a necessity of life that cannot possibly be dispensed with.

13. For the influence of the jasmani force makes the terms of human life all the more complete, enabling people to bring into being other creatures like themselves.

14. That is why two different natures are found, one male and the other female.

15. Thus what is called the jasmani force can influence a human self that is also called jasmani.

16. In reality the influence of this force is mightier than that of the previous forces. However, as these forces are naturally involved in every aspect of man's life and livelihood, he need have no anxiety about them, provided he can keep them in order so that they all work in co-operation.

17. The male, be it said, forms a kind of channel for the life force, which quickly arouses desire and leads him to unite with a woman.

18. The man's title to this role as channel cannot be doubted, the proof being the existence of his private part with its action and content.

19. And indeed it was by the Will of God that the male was created to become an intermediary for the substance out of which human beings will come into existence; so man is called laki-laki, which means one entitled to receive the current of the life force.

20. Even so, do not misunderstand this, my children, and feel proud and powerful because of it. Never feel like that, for in reality you, the male, are only an intermediary.

21. The male is neither more nor less than the means by which the seed of later human beings come into this world.

22. The nature of the female, though also of the jasmani kind, is such that in this matter she only has to accept the seed of the future human being brought to her by the male.

23. After that, as time goes on, the seed of this future being grows bigger and more complete in the womb, until at length it is born in human form.

24. That is why the one who accepts the seed and carries it in her womb has been called mother.

25. It is truly wonderful that so important an event happens in such a matter-of-fact way, and sometimes merely through desire.

26. And also that what begins only as liquid can finally become a living thing, with a nature no different from a man's. But probably it does not surprise you, for so indeed has God decreed, that what first has only liquid form should later become another complete human being, and also that while still in the womb this future human being should spontaneously be able to absorb from his mother the essences of her daily food.

27. Thus the truth is that, from the moment of conception in the mother's womb until the moment of birth, the baby is affected by the influence of plant and animal forces.

28. Because of that, a human being is familiar with food from his very beginning until the end of his life, and the woman in whose womb he is carried is known as that person's mother.

29. It is clear, then, that the reciprocal action between the two jasmani or human bodily forces takes place when the male and female natures are connected. This is like a contest for influence, when it becomes evident which of the two natures wins and which loses.

30. If, however, the two are of equal purity, the force innate in the male remains in him after sexual intercourse.

31. This innate force means that which comes from the force oi his parents.

32. The force innate in the woman, however, spontaneously returns to the human force of her parents after intercourse.

33. And after that the man's force spontaneously fills the woman's body, so, willingly or unwillingly, she is filled with the man's force. That is why, when married, women use their husband's name.

34. In what is said above, only a good basic force is taken as an example, namely the jasmani or human bodily force proper to a man. In reality, however, quite a number of people, although men in outward appearance, do not yet have in them the jasmani or human force. Therefore, in the situation just mentioned - the connection of jiwa with jiwa - the woman's self is filled, of necessity, with a male force that is not human.

35. Such is the way the jasmani force works, always interacting when a man's and a woman's jiwa are connected. In fact, much more needs to be said about the way this force acts during the connection of jiwa with jiwa. First, however, this matter calls for further explanations about the qualities of the human body, so they will be given now.

36. Understand, then, that the nature of the human body can be likened to that of soil in its capacity and suitability - or as a basis - for growing such things as it can grow. So in order to make clear what aptness, basis or suitability the human body has for growing something that is within it, it is best to explain here briefly the qualities of soil.

37. First there is soil that quickly absorbs the water after rain and then soon grows all sorts of vegetation.

38. Soil of that sort is indeed extremely beneficial for all kinds of life, especially human life. Many people therefore cultivate it to grow things that are useful.

39. Owing to its fertility, which enables it to produce all sorts of food for human needs, this soil is called golden earth.

40. In terms of the human body, this soil is like the best of bodies, that have the capacity or the basis to receive extensive knowledge of the kejiwaan and also to demand outer knowledge of wide scope.

41. If a person with a body of this quality receives knowledge of the kejiwaan, he will soon be able to show the fruit or result of his receiving and then give guidance to others who are in need of it.

42. So, also, if he absorbs or studies some wordly subject, when fully versed in it he will soon be able to apply his ability to the needs of society.

43. Society pins its hopes on just such people, for, besides having special abilities from which the community benefits, they also have inner stability.

44. So greatly therefore do they benefit society that they can be said to give life to people who, through having experienced the dark side of life, are almost dead.

45. The fertility of that soil may be said to be due to the fact that the powers of fire, air, water and earth influence it equally.

46. This is the circumstance that produces soil that is fertile and truly to be considered excellent.

47. Such soil also owes its nature to its being surrounded by mountains, which can provide the elemental forces in balanced strength.

48. In a human self resembling this soil the powers of the nafsu of anger, greed, patience and acceptance are well balanced.

49. In addition, this soil is surrounded by many mountains, and for the human self they represent the highest powers, which always envelop such a man's inner feeling.

50. That is why people of this kind will do nothing to betray the highest standards.

1. Thus they differ greatly from those people who only do what the heart wishes and trust only in the saying 'Where there's a will there's a way'.

2. Now to discuss the properties of clay. As well as not letting water sink into it quickly after rain, this kind of soil is apt to cling to whatever touches it.

3. Even so, soil of this quality is counted among the best, for it too can sustain all kinds of growth and become a bed for growing many sorts of useful plants, thus being of benefit to human life.

4. People with qualities like this kind of soil scarcely differ from the first group. If they receive knowledge of the kejiwaan, it will not be long before they too are able to show some fruit or result of their receiving. And at length they too are able to give guidance to other people who need it.

5. Besides that, they are also capable of receiving the flowering of the talents of their jiwa; for instance, in all forms of culture, which in time they can use in the service of society.

6. Their one shortcoming is that when helping other people they still exert some hold on them. And also when something goes wrong they are apt to drag other people into it. As to the nature of clay, the elemental forces of fire, air, water and earth carried in it are not evenly balanced, Of these four, the forces of fire and air are stronger than those of water and earth. But another good point about this soil is that it is largely found near rivers.

8. Continuing the comparison with people whose qualities are like those of clay, the forces of the nafsu of anger and greed are stronger in them than those of the nafsu of patience and acceptance. So everything they do is still encompassed by the nafsu of anger and greed.

9. Despite that, however, these people, because they have feelings that are alive - that is, comparable to the quality of soil found near rivers - are not seriously misled by the power of the nafsu of anger and greed.

10. There is another kind of soil besides these - muddy soil. Its feature is that rain sinks very slowly into it and so in the course of time this soil gives off a foul vapour.

11. Soil of this sort, however, can also grow things, ranging from trees of great girth to very slender ones. The fruit of the small one is mainly of little use to mankind. For the most part only the large trees bear fruit that makes a useful addition to man's standard of living.

12. This can be picked only once a year or, properly speaking, only once a year do these trees bear fruit. Such is the capacity of muddy soil. Comparing people with this soil, when they receive any inner knowledge, the knowledge received comes to rest for a very long time in the sphere of thought.

13. This is why many people are good only at thinking and talking, and others claim ability which they show no evidence of or do not yet possess. Nevertheless, later on they also may produce something real, and this could be some small help to those who need to deepen their knowledge of the kejiwaan.

14. So the outcome may also be not unsatisfactory, provided the insight they have received is not kept too long in the mind. For if that happens, what they know will well and truly confuse other people, because it will be just chatter.

15. Continuing about the nature of this soil, it contains the elemental forces coming from fire and air in greater strength than those from water and earth, especially as it is located far from rivers and mountains.

16. This indicates that, in people comparable to this soil, the power of the nafsu of anger and greed is stronger than that of the nafsu of patience and acceptance. So when such people want to fulfil some need they act too hastily.

17. All the more so if they never get really good advice or guidance from other people; then such behaviour will be carried to excess.

18. So may be explained the condition and capacity of people whose characteristics are like those of muddy soil.

19. Now to turn the discussion to another kind of soil - padas, a hard, unbroken soil. When it is raining what falls on this soil immediately runs in every direction, and if there are hollows it is trapped in them as in bowls, and hence in time this water too gives off a stench.

20. Furthermore, what grows in such soil is mostly a type of grass; but other things grow there too, mainly large trees, some with thorny trunks.

21. In this soil the forces that come from fire and air are far greater than those from water and earth.

22. Also, as such soil is usually located far from rivers, it gets water only from rainfall.

23. Thus, if people comparable to this type of soil receive insight, they do not then set it to work or quickly put it into practice, but scatter it in all directions instead. That is to say, they like talking about their receiving to other people, and also greatly enjoy being praised as vigilant and wise.

24. Owing to the pleasure this gives them, they talk in a high-flown way to almost everybody about what they know, though as yet unable to realize what kind of knowledge they have received.

25. Even so, this is better than keeping to themselves the knowledge or guidance they have received. For perhaps some of their listeners may be able to realize what is being spoken of.

26. In truth, people of this nature have a very small capacity for receiving any insight that would be of much real use for their life.

27. Even though at times they seem to develop, it is not in a way suited to their original content; on the contrary, this development may lead them into wrongdoing.

28, The more so, indeed, because they are already filled with the mighty forces of the nafsu of anger and greed; so their conduct goes from bad to worse.

29. Now there is one more kind of soil to be explained: sandy and dusty soil. When it rains, the water quickly sinks through this soil, which in consequence grows hardly anything.

30. If anything grows there, it is mostly some kind of grass, and even this cannot long survive at times of drought.

end Chapters: 10 11 12

Chapters:
Preface / 1 2 3 / 4 5 6 / 7 8 9 / 10 11 12 / 13 14 15 / 16 17 18 / 19 20 /