1. Prihatin

INDEED, a reduction in eating and sleeping, marital relations and all kinds of pleasures is very necessary, for that is in fact a way to make it possible to obtain an improvement in one's fortune in life.

Brothers and sisters, Bapak is aware that everyone wishes for a life of ease and abundance, but if people will not follow the path of prihatin in the way that Bapak has just indicated, such a wish will remain no more than a hope.

Bapak will take an illustration from ordinary life where there are prosperous people, clever and well-known people, highly-placed people, wise (waskita) people. But these have become prosperous because they have previously been thrifty in all things, resolutely denying themselves all extravagant pleasures, which only follow the nafsu (passions); they have become clever and famous because they have diligently and persistently pursued knowledge that can benefit human existence, they have become wise because they have been patient, calm, peaceful, trusting and sincere. These last qualities are to be found in the Prophets and Messengers of Almighty God. So, in fact, even though they were Prophets and Messengers of God, yet they were not exempt from experiencing constant suffering and the practice of keprihatinan at an earlier stage of their lives. From Pewarta Kejiwaan Subud Vol. VI, No. 2, page 9 - Announcement from Bapak, 1968.

2. Lent, Ramadhan and prihatin

IN reality, Lent and Ramadhan have equal value. Christians feel that fasting in Lent is very important for them because it is derived and adapted from what was done and experienced by Jesus Christ.

You say that Jesus Christ carried out the religious observance of fasting in the wilderness for forty days at the time of Lent. This may be taken to mean that Jesus Christ fasted during this time so that the inner feeling might be swept clean of the influence of the nafsu causing darkness (wilderness) within.

For Muslims, the religious observance of fasting in the month of Ramadhan is the same. This, too, is derived and adapted from what was done and experienced by the Prophet Muhammad.

It is told that the Prophet Muhammad fasted in a cave at that time (this, too, means 'in darkness'). He carried out the religious observance of fasting in the cave so that the inner feeling could be swept clean of the influence of nafsu causing darkness. It is therefore said that the revelations that he was to be the Messenger of God came to him in the cave. In other words, it was then that he received the first command of the One God.

This is Bapak's explanation concerning these two religious observances of fasting, as seen from the spiritual point of view. So Bapak feels that Lent and Ramadhan are of equally great and high value.

Furthermore, any individual Christians, or Christians in general, may follow the religious observances of fasting during Ramadhan if they wish to do so, because, although this is not usually customary for Christians, if the fast is observed it is also a method whereby the influence of the nafsu, which always constitute a temptation and hindrance to the quiet of the inner-feeling, can be separated and swept away from the inner-feeling. Conversely, it is the same for Muslims who wish to carry out the religious observance of fasting during Lent.

Now of course you ask: how is it for us or for Subud members?. Bapak would like you to know that because our Brotherhood of Susila Budhi Dharma consists of members of various nationalities and religions it is best for each member to observe the fast of his own religion unless he wishes to observe another as well.

Concerning the explanation you may want about prihatin, this actually is cutting down one's pleasures in eating, sleeping and other enjoyments. For if one practices prihatin the heart is accustomed to not being deceived all the time by the nafsu. And if the nafsu, which arise in the heart and mind, are not given their way so much (that is, if one restricts the pleasures of eating and sleeping and restrains the nafsu of anger and greed which drive away all contentment), then the nafsu will automatically weaken, and a feeling of patience, surrender, trust and sincere submission will become manifest.

Prihatin may be done by anyone wishing to do so, anyone who hopes to become a person of patience who surrenders with trust and sincere submission to the will of Almighty God. And usually when a person can really carry this out his situation will be one of well-being and happiness.

This kind of prihatin may be done by way of fasting every Monday and Thursday, without saur (that means without eating in the middle of the night) or by cutting one's food every day; for instance, if one is accustomed to having beefsteak and potatoes, then one eats only potatoes and vegetables, providing one does not take too much of either. One can also cut down on sleep; not sleeping often with one's wife and not sleeping before midnight.

This is done in the hope that one's life situation, or one's lot in life may improve; also so that one's inner-feeling, which still continues to feel dark or hindered by the influence of the nafsu, may become calm and quiet, and the influence of nafsu which always interferes with the calm and quiet of the inner-feeling may be avoided.

This is why Bapak always says that a good and noble life can be achieved only if one really does prihatin beforehand. It must be remembered that even Jesus Christ and the Prophet Muhammad did this. How much more does an ordinary person need it. One should not be quick to complain so often, or to feel desperate just because one lacks things in life, nor should one feel overjoyed if one happens to have unusually good fortune.

This is Bapak's answer to your question. Bapak gives praise and thanks to Almighty God and hopes that you may accept the above explanation in a good way. From Pewarta Kejiwaan Subud Vol. VII, No. 4, page 25 - (letter A: 12-2) 1970.

3. Attitude to fasting

It is generally man's lot to experience unhappiness during his life in this world. But it is in the nature of life that such experiences are not permanent, and a time will certainly come when a person's fate will change and he can experience a fairly good or happy life.

You say that you have been fasting during Ramadhan and also on Mondays and Thursdays. But it seems that the fasting you are observing has not yet really strengthened your inner-self. A sign of this is that your hopes are still unfulfilled. If you fast on Mondays and Thursdays you should not count up the number of times you have done this. You should wipe away this kind of thought, because if you still think in this way, you are not in fact fasting with patience, trustful acceptance and sincere submission. So do your fasting continuously and do not feel it is something you are obliged to do, but do it with patience and surrender to Almighty God.

With regard to your efforts to improve your situation by looking for another job, they do seem to be fruitless at present. So for the time being it is necessary for you to have the feeling of trustful acceptance in whatever comes to you and to feel your present situation as a test or trial in life. From Pewarta Kejiwaan Subud Vol. VII, No. 5, page 25 - (letter) 5 February 1970.

4. Prihatin and age

FROM the spiritual point of view, if a person over 63 years of age practices prihatin - for example, by cutting down on his food and sleep and all pleasures - he does this for the benefit of his children and grandchildren. Clearly, the parents' prihatin will strengthen the faith and the inner-self of the children and grandchildren in carrying out their worship of Almighty God, so that they may have good characters. Also, if the children or grandchildren attain such a level through the grace of Almighty God, the parents will be lifted up automatically - that is, the parents will automatically be carried to a higher spiritual level.

On the other hand, if children under the age of 18 practice prihatin, such as fasting on Mondays and Thursdays, their prihatin is for the benefit of the parents. But the prihatin of children is limited to fasting on Mondays and Thursdays, and it is not necessary for them to decrease their food and sleep 'or to cut down on their pleasures.

Further, it is still necessary for a person who has not yet reached 63 to practice prihatin, not only by cutting down on food and sleep but also by fasting on Mondays and Thursdays and lessening all his pleasures. That is, if he wishes to do it honestly and sincerely.

Although none of the advice given above is obligatory, nevertheless it will benefit the members who are willing to follow it. From Pewarta Kejiwaan Subud Vol. VII, No. 3, page 23 - (letter) 24 October 1966.

5. Suffering as a trial in life

SUFFERING in fact is something that is usual for human beings as long as they are in this world. Therefore it is best to feel or consider suffering as a trial or test in life. This is necessary in order that it will cause, not despair, but, on the contrary, a feeling of freedom and full trust in the power of Almighty God.

Of course, there is no one who does not wish his life to be pleasant and happy, but it is necessary for you to understand that man's life is not always pleasant and happy: sometimes one experiences bitterness and difficulties in life. Even the world itself sometimes has bad experiences and sometimes good.

For this reason it is best for you to surrender your situation - which is also connected with your family's situation - to the power of God, in order to obtain His guidance and direction towards its improvement. And, since you are a Subud member, receive and do the latihan kejiwaan faithfully and with a feeling of complete surrender to Almighty God, Who alone has the power to make good all things that cannot possibly become good, and Who alone has the power to put aside difficulties that cannot possibly be put aside. In this situation, Bapak prays that you may obtain the grace of Almighty God so that your hopes may be fulfilled. From Pewarta Kejiwaan Subud, Vol. VII, No. 3, page 27 - (letter 2640) 1968.

6. Patience and prihatin

BAPAK knows that you all look for the nice things only. But how is it possible for a man to plant a mango tree today and pick its fruit tomorrow, or to plant padi now and tomorrow harvest the rice. In fact, no benefit can be reaped from anything without first putting your back into it, or without practicing prihatin. It is indeed a universal law that vegetable life grows taller and larger from day to day, through months and years; but also it is not free from severe buffeting by wind and rain. Clearly, therefore, the slow coming of the good time for which you hope is indeed the way through which you have to pass. Hence it is necessary that you have a feeling of patience and do not so easily feel bored in receiving and following the way of the latihan kejiwaan of Subud. From Pewarta Kejiwaan Subud, Vol. VII, No. 4, page 23 - relevant recording: 66 TJK 3.

7. Value of fasting

SPEAKING to Muslims at Tjilandak, Bapak said:

·.. So it is essential for us to observe the religious practice of fasting during the month of Ramadhan, because it is during this month that we are being trained to know how the influence of the nafsu causes us to be in darkness.

As you yourselves have experienced already, in addition to being able to feel the influence of the nafsu, you will become accustomed to acting honestly, not lying to yourselves. For instance, circumstances may impel you to err, but automatically you give up your intention to make that mistake, because you remember that one who fasts may not do anything that breaks the rules of the fast. So behavior which is truly in accordance with the rules during the fast not only includes refraining from eating, drinking and having intercourse; there are also all sorts of things which you may not think about. You may not be angry or gossip about friends or neighbors, you may not hate people or do other things which are not on the right path. Therefore the religious observance of fasting during the month of Ramadhan is a necessary exercise so that you can feel and experience, little by little, the behavior caused by the nafsu and the behavior evoked by the will of Almighty God.

Thus, the Prophet Muhammad practiced something that is really useful for the life of man on earth.

At times, while following the religious practice of fasting during the month of Ramadhan, you really feel like a sick person. In truth, it is like this because ordinarily you eat, drink, smoke and act from your nafsu every day, whereas during the fast it is not like that. So, of course, your body feels as though it is without strength. But just from all this, there arises - if you are vigilant and able to receive it - the strength of a power which you feel is a newly received energy. Actually, this is the result of observing the religious practice of fasting.

From 'Ramadhan: Three talks by Bapak' (Pewarta Supplement No. 2, pages 7-9) – relevant recording: 68 TJK 5.

8. Asking forgiveness

NOW let us return to the matter of the religious practice of fasting. When you have completed the fast of thirty days, you not only celebrate the end of the fast but also visit the homes of friends and relatives, as you must ask one another's forgiveness for all your errors, whether committed intentionally or not. If you can recognize the truth in this, you will see that it is the result of having fasted, because during the fast you are able to become aware of all your wrong actions. Combined with this, a feeling of love and compassion towards your fellow men, especially towards the poor and needy, arises in your inner-feeling. So the religious practice of fasting in the month of Ramadhan has a very important meaning and use for you all. From a Talk by Bapak during the 21st night of Ramadhan - relevant recording: 68 TJK 5.

9. The reality (hakekat) of fasting

THERE is a story that the Prophet Muhammad experienced what Bapak has mentioned above when he received the Qodar (the revelation of the power of God) from Almighty God. His wife, Khadijah, asked him: 'How is it really, did you receive the Qodar from the One Almighty God?'

The Prophet answered:

'I do not know whether I have been able to receive the Qodar or not. I only feel that my heart and my thinking have become calm; that my faith in the greatness of the One God has become strong; I feel very sorry for my wrong actions; and further, a feeling of loving compassion for my fellow men and an understanding - of which I had no conception at all - arise within me.'

·.. Brothers and sisters, so useful and excellent is the nature of advice given in religion that it is thus very necessary for you to feel it and not just 'go along' with the fast casually and halfheartedly. Do not just curtail eating, drinking and smoking while still continuing to criticize others and thinking only of your own interests and needs, regretting having given something to another, disliking to help others, and even becoming easily annoyed when others criticize you, or behaving in other ways that show you are not yet able to keep the pressure of the nafsu at bay. Such behavior is a sign that you are not yet able to practice the hakekat (the reality) of fasting. If you are like that and you receive a gift from God, you can receive only one or two per cent.

From 'Ramadhan: Three talks by Bapak' (Pewarta Supplement No. 2, page 23) - recording: 68 TJK 6.

10. Fasting is a promise

FASTING means prihatin and training oneself, so that the person who fasts gradually accustoms himself to feel how the pressure of the nafsu works on the inner-feeling and also how it is when the pressure of the nafsu on the inner-feeling is kept at bay.

As evidence, you are able to feel this during the time of fasting. While in that state you seem to have less energy for working and thinking about things, but sometimes feel hungry and thirsty. However, if you have a feeling of patience and calm, the feeling of hunger and thirst almost disappears because there is no activity in the stomach. Clearly, while you are fasting you are always tempted by nafsu, and if you remember - for a moment - some kind of food and drink, you immediately feel hungry and thirsty. This is the working of the nafsu, and therefore at such a time it is necessary for you to have a feeling of patience and remember your own promise to observe the fast throughout the day.

To remember the promise you made in your own heart also trains you in the habit of not lying to yourselves, and as that habit grows stronger, you will gradually become persons who do not like to lie and who consequently act honestly in all situations. This is the essential thing for one who fasts, because if his inner-feeling is in such a state it will enable him to become a person afraid to do wrong and who has a body like a vessel that can receive the Qodar from Almighty God, in accordance with his inner-self. From 'Ramadhan: Three talks by Bapak' (Pewarta Supplement No. 2, page 45) - relevant recording: 68 TJK 8.