Brothers and sisters, the important thing for this brotherhood of ours, as Bapak always says, is the latihan kejiwaan, because that is fundamental. Even so, we are obliged to form an organization and to set up various enterprises within it, so that the exertions of the members willing to carry them on may really buttress the strength of our Subud brotherhood.
Since you always follow the lead and guidance of the One God when doing the latihan - which means following only what His Will may be - you particularly need feelings of patience, trustful acceptance and sincere submission. This is not because God would otherwise be unable to guide and lead you, but in order that you may not be blocked by your emotions and thoughts.
In the time you have received and followed the latihan kejiwaan, some have been able to benefit from their receiving but many still have not.
You will not be able to receive and feel the benefit of the latihan kejiwaan unless you put it into practice. The sure way to do that is to do what is customary: to work at some job, for instance, or carry on some enterprise, or exercise your ability in any field where you are skilled.
You are thereby able to benefit from God's direction and guidance, sensed as a power close to your inner.
You cannot receive in that way at first, of course, but after a while you will be able to feel that the Power of God always accompanies and protects you in all your movements and actions, just as when you are doing the latihan kejiwaan.
The usefulness of the latihan kejiwaan
You will thus feel the usefulness of the latihan kejiwaan, for generally it is when people's external hopes are fulfilled that what they receive is felt to be useful and necessary and beneficial. For example, someone who does Ruspono's kind of work enlightens the community, for he deals with public relations. And he can truly put his receiving into practice - that is to say, make beneficial use of what is required; and what is required in order to be skilled in public relations is an understanding of sociology.
Bapak says this because truly, if you work in public relations - which means enlightening the general public, making it aware of something, and catching its attention - and if your work reflects the Power of God which closely accompanies you, then the public will at least be awakened.
This does not mean Ruspono influences the public; rather, the public is influenced automatically, as if people's feelings were awakened without their understanding how it has happened.
This is how it is with Bapak. Subud has spread throughout the world not because of propaganda but because Bapak simply surrenders to Almighty God. Because Bapak surrenders to God and God protects Bapak, He endows Bapak with the power to be loved wherever he goes, and people everywhere make him as welcome as could be, regarding Bapak more highly than their own parents. This is shown by many people weeping when Bapak leaves a place he has been visiting. Their tears are a sign of their regret and disappointment and sorrow that he is departing, and mean that they greatly love Bapak. Is this because Bapak wishes it or because of any effort of his? No. Bapak just surrenders to the One God.
The Glory and Greatness of God, Bapak feels, require that it should be so. It is not only that Bapak says 'Oh God, the All-Powerful and All-Loving'. People themselves will have proof of God's love for mankind in the outcome of the way they are following.
That is how it will be for you when everything you do is in the shadow and protection of the Power of God.
The Power of God is certainly not strange to you any longer, for you have been able to receive the latihan kejiwaan - that is, unintentional movements and actions which do not come from your own will but arise spontaneously and uninfluenced by the force of the nafsu.
When you grow accustomed to this, or accept it, you will have a very good chance of not losing your way in life, of not getting into a blind alley. Why? Because you are people led and guided by the Power of God. So if you truly can get guidance from God and hold to it, your path in life will open to you. You will know how you must work and what you must do.
God's guidance and direction of people will certainly not clash with human capacities and conditions. For that reason, studying and learning about all kinds of subjects - advanced, abstruse and complex matters - is not forbidden in Subud. Not only is there no such prohibition for Subud members, they are in fact encouraged to study in order to become highly and widely skilled. For God's guidance will not be incompatible with your inner selves, so do not only submit and leave it at that.
Bapak speaks in this way to enable you to feel it. The people who live in the jungle are also human beings - like you in every respect, with an intelligence no different from yours - but why are they still unable to understand the need for civilization? Because they have no basis for it. Provided they have enough to eat for the day, that suffices them, and then they go to sleep. Next morning they hunt for food again, and so it goes on. Their beliefs are on a par with their customs, for they have no foundation on which to build up knowledge of the outer world. If one of them puts his faith in a tree, the others will believe in a tree; if one puts his faith in a cave, the others will believe in a cave; if one puts his faith in a river, the others will believe in a river. Another believes in fire, so they all believe in fire. They are what we call heathens. To sum up, these people or tribes are regarded as savages by those with more developed backgrounds. Outwardly they still resemble animals, behave like animals, though made like other people.
Clearly, then, there is nothing wrong with acquiring worldly knowledge. So the way of the kejiwaan differs from the ways of mysticism. Followers of the latter, common among whom are Buddhists, are not allowed to think very much, lest using their minds prevent them quieting their inner feelings - which of course is the aim and hope of Buddhists, as is shown by the clothes it is their custom to wear. The Buddhists called biksu ( priests ) wear only a yellow robe. Maybe there are two, three or four colors of robes, but Bapak has only seen them in yellow, wearing yellow robes, one of which probably lasts a long time. And their food they get only in the temples; they wait for people to bring them some kind of food, and that is what they eat. They believe, of course, that thereby they will be able to quiet their hearts and minds, and that if those are quiet it will be possible for them to know what is called the Most Holy and Powerful.
Nafsu are forces of life
Bapak has explained yesterday and this morning and on other occasions, that the nafsu are a big obstacle in human life. Although the Buddhists act as they do from a wish to eliminate the influence of the nafsu, which are present in the inner feeling and dwell in the heart and mind, it truly is not possible to be freed from that influence. Why not? Because the nafsu, explained variously by many people, are actually forces of life, forces of desire or will.
Hence if someone does not want to eat, we say he has no nafsu ( desire ) for food. If someone does not work, we say he has no nafsu ( will ) to work. So the nafsu are forces of will, forces of life, and they come from the material, vegetable, animal and human life forces. There are others too, but that is another matter. Man is such that he cannot abandon them, for it is when their structure is complete in his inner self that he takes on human form. He lacked that form until created and sent down to earth by God; it did not exist, because its components did not exist. The Will of God so combined certain life forces that they composed the human form. So if the nafsu were to leave that form, it would disintegrate and the person would die. Obviously, then, the nafsu cannot be put aside, even though one says Audzu billahi minash shaiton irodjim ( I seek refuge with Allah from temptation by the accursed devil ). If that prayer were granted, it would make things difficult: people would not know or understand how to live as human beings in the world.
Lacking the nafsu of the material life force, a man would never recognize a material object as long as he lived.
What are those material things? Houses, clothes, soil, and so on. Even the physical body is material, being composed of the four elements - earth, water, air and fire.
Furthermore, people would not recognize food if the life force of food were not incorporated in the human self. Without food, they could not nourish and maintain their flesh and blood and all the rest. So too with the animal force and the ordinary human (jasmani) force.
Evidently, then, these nafsu cannot possibly be eliminated from man's inner self so long as he lives in this world. Their disappearance, their elimination, it can be said, would mean death. Followers of the Buddhist religion obviously give more weight and prominence to questions of life after death than to those of life in this world. To hope for the elimination of the nafsu must automatically mean to hope for an early death. Why do they not quickly die? That definitely belies their own wish. They wish for an early death, but would not like it if they did die.
This differs from the content of religions, that is to say, the Christian and Islamic religions. Islam and Christianity are obviously similar in this respect. Bapak will express himself in Islamic terms because, of course, this is the month of Sjawal, the month after the fast.
This fast is said in Islam to be man's highest and most noble form of prihatin, enabling him to be given the Qadar ( revelation from God ) or the Lailatul Oadar ( revelation during a night of God's Power ). So the fast is considered the kind of prihatin called in Javanese tapa brata, meaning the noblest, the highest, the most important.
But do not jump to the conclusion that the fast forbids only eating, drinking, smoking, or taking any form of sustenance. It is not as simple as that. For there are five rukun ( pillars ) in the structure of Islam and four levels of that structure. The five pillars are shahadat ( creed ), solat ( ritual prayer ), puasa ( fast ) zakat-fitrah ( alms-giving ) and hadj ( pilgrimage to Mecca ). And the four levels are shari'at, tarikat, hakekat, and ma'rifat.
The shari'at is fulfilled by declaring one's belief in the existence of God. That is enough; one who makes this affirmation can be taken as a true believer. It is expressed in the words Ash-hadu allaa ilaha illallah wa ash-hadu anna Muhammadar Rasulullah ( I bear witness that there is no God but Allah and that Muhammad is His Messenger ). That is enough, so to recite that aloud suffices for one to become a Muslim. But that is the shari'at. Bapak is not saying the shari'at falls short of what is needed, but that this is its position in the structure.
After the shari'at comes the next level higher, that of the tarikat. What is the tarikat of the creed? What has to be believed? The tarikat has its necessities and requirements. And what is needed here is to recite the creed and acknowledge that God exists and is One. It is as if you have understood that you have now to go westward and that when you have done so you will get the end product.
Hakekat now familiar
Suppose you need to climb a tree: when you have climbed up and down again, what is the result? Your climbing has become a reality for you. That is hakekat.
Hakekat means reality. Thus the hakekat of the creed is the reality of the creed. The existence of the Power of God is real; the existence of God with His Power and His Messengers is real. What is this hakekat? No longer is it unfamiliar to you, of course, this arising of what Bapak always calls the vibration of Life, felt at the moment you have ceased to think of anything except that you are standing before God and worship Him with trustful acceptance and sincere submission. Yes, the hakekat of the creed is indeed necessary for you now; you have now received it.
Going on, to the ma'rifat, Bapak need not say any more, because after the hakekat one progresses automatically, for such is God's Will. After the flower, the seed is sure to set. After the seed has set, the fruit surely follows. That is the Will of Allah.
Now let us change the subject to the solat, ritual prayer. First, a person who fulfils the ibadat ( religious obligation ) of praying does so as a means of worshipping God; and one who performs an act of worship will of course seek to know the necessity for it. What if there should be no need to try to find this or that, or to do anything - no necessity to do it, no necessity to waste time and energy? Energy thus expended is useless if one does not know why it is necessary. So we very much need to understand the necessity for prayer. Prayer must have intention, what is called ushalli ( I perform this solat ). The shari'at is not usually concerned with its necessity; so long as one carries it out, that is all. But we do need to know and feel to some extent that as human beings we are different from the rest - from things, plants and animals. It is ordained that we should possess a budhi. Budhi is the power that enables you to move, that's budhi. So you will want to know why prayer is necessary. Prayer is necessary because of the need to worship God.
In the solat one says Allahu Akbar kabiran wa lhamdu ililldhi kaMran, wa subhanallahi bukratan wa ashila ( God is the All-High and to Him much praise is due, and to Him the glory, in the morning and in the evening ), and so on. What does that mean? Yet you may say it a thousand times without result.
Then we go on to its hakekat, its reality. You make an affirmation each time you say Ushalli lardhal isha'i arbaa raka'atin mustaqbilal qiblati ada'an lillahi Ta'ala: Allahu Akbar ( I intend to perform the obligatory evening prayer of four raka'ats ( sequences ) and I turn towards Mecca at the call of Allah, the All-High ). Formerly, before you spoke in that way, your thoughts still strayed hither and thither, turning to this subject or that, maybe thinking a little about business affairs. For that is how the mind works, changing every moment. But when you say Ushalli and so on, it is as if everything you think, see, feel, all comes to a standstill. Then arises the vibration of Life.
By this means, you will automatically be able to feel 'Oh, this is my worship' or 'This is my way'. That is indeed worship of the One God. Well, it is no longer strange; it is what you have received and call the latihan kejiwaan.
Supposing you ask why, though you are accustomed to saying your prayers, something arises if you are quiet - something that is not prayer but mentjak ( a sort of swordplay ), not prayer but dancing, not prayer but skipping about, not prayer but hitting out. Moreover, it may be not prayer but abuse. You cannot yet discover why, although you can already be sure this is the way. But you cannot be knowledgeable about this way yet and about how you are when you follow it.
Why do some weep?
What happens in the latihan and what you receive corresponds to your inner self. If you are innately frank and good, you will, say, just lightly jump and skip about. If you are hard-hearted, even though you may not want to be, and aggressive, all your movements will reflect it.
This is not guidance from God that has to be followed. It is only the awakening of your inner self - although it is also guidance from God - and belongs to the nafsu. Luckily for you, your nafsu are coming to the surface. Why is that? Because underneath them is the Power of God.
Many people, however, find it strange. If Subud is truly a latihan of worship of God, why are there people who weep, who scream, who behave as if possessed by evil spirits or as if the devil had entered them? Is it a teaching of the devil?
They do not really understand yet that among God's decrees is that a man, when his heart and mind are unlocked, shall express what he is accustomed to doing.
The Surat Tolkin ( a chapter of the Qur'an ) states that after death a man is questioned by the angels about what he has done in the world. His heart and mind, being dead, no longer have any power, so each part of the body will answer for itself. If, for example, a hand answers - one that used to knock people about in this world - when asked what it was used for, it will reply: to hit people.
That is if a hand answers. If thought and feelings are asked what they did in the world, they might tell, for instance, how they slandered people. They can no longer lie, for the heart and mind which interpreted for them - and which were like a lawyer, if one thinks about it - are dead. ( Not that there is anything wrong in studying law; it can be a very good thing to do. But, provided there is money in it. people often become lawyers in order to justify wrongdoing. That is what is wrong ).
Then, brothers and sisters, after the solat praying - the hakekat of which you can find in the latihan kejiwaan - we come to the fast: shahadat, solat, puasa. The fast forbids eating, drinking, smoking. That means taking nothing to sustain you even though you feel hungry, thirsty and weak. Why is that necessary? It has to be like that. But many people still hold the opinion that, so long as they just follow it out, they have a guarantee - yes, a guarantee - and they claim to be candidates for heaven. Well, that is as it may be. So far they certainly have not reached any kind of heaven; but nobody knows, for heaven lies beyond death. So if you want to ask about it, you must ask the dead, and they cannot tell you. The living are the ones who can be asked, and they do not know about conditions after death. So of course there are difficulties right away. Just to believe; that is enough.
But, brothers and sisters, once again Bapak says people are not like things, not like plants and animals, so they very much need to know what they must do to enable them to feel how their inner feeling is when they continue to eat, drink and smoke, and how it is when they do not. It is very necessary for you to know and feel the difference between these two states: how your inner feeling is when you refrain from eating, drinking and smoking, and also when you continue to eat, drink and smoke.
You can gradually come to feel this, providing your fast does not only stop you doing those things. For what always obstruct and influence you, so that you cannot feel this, are the nafsu. You begin to wish to feel what the difference is when you are not being influenced by the nafsu thinking about this and that. In a fasting condition, all that thinking is automatically weakened.
Hence a person fasting is weak in thought and will. One may say that the life forces that give rise to and form the nafsu are half paralyzed.
Carrying out the fast provides just the opportunity you need to make use of and act on. But people usually do not make use of it if, while fasting, they dream about breaking the fast. Thus by twelve o'clock, or one or two o'clock, everything is stirred up: 'When it's time to break the fast, don't forget the beefsteak, don't forget the ajam kodok ( boned chicken ) don't forget the soto Madufa ( chicken noodle soup )'. Where people from Surabaya are concerned, they keep on thinking about the soto Madufa. And that is by no means all.
Your feelings, your life forces, your forces of desire and action have begun to weaken. From habit, however, people still search for this and that, not looking for anything useful, but seeking to find fault with other people. Occupying themselves in that sort of way makes their fast quite useless, of no benefit whatever.
The fruits of the fast
The fast, being a time when the inner self awakens, is therefore a time when you have to be quiet. This is the need. What is its hakekat? If you can do what is required, you will know and have the fruits of the fast. So feelings of the kind mentioned will disappear, and thoughts that were straying all over the place will vanish. What may be called the best feelings will arise. If you have experienced all this, every good quality will appear, so that you will be really honest in what you feel. That will be expressed by your being able to know your faults and why you are as you are. You need to know the reason for your faulty behavior, what has caused it. Before that ability arises, you are as if shut off from your honesty, shut off from your sincerity.
This is why it is said that, after twenty days of fasting have been completed, the twenty-first is the time when the Lailatul Qadar descends. What is this revelation, this Lailatul Qadar? God is All-Powerful - the human mind cannot measure His Power - hence His revelation sent down to earth, to man, pierces through all walls and, in short, manifests in man's inner feeling so that, without himself knowing 'of the revelation, he can yet be aware that everything is changed. Where previously he had no affection for his fellow men, he now loves them. Love of his fellows grows of its own accord, a willingness to help grows of its own accord, and also the wish not to hurt people's feelings but to do what will truly benefit society. This grows of its own accord, so in the shari'at the fourth pillar is called zakat and fitrah, when Muslims, after carrying out the fast, have to give alms. That does not have to be imposed on people who have been able to receive the Lailatul Qadar. A willingness to give to those in real want, the poor and needy, will develop in them automatically. That comes of itself. It is the hakekat.
Now, going on to the alms-giving, its shari'at follows the tradition and the instinctive feeling that it is right and proper to give alms to many people - the poor - on the feast-day following the fast. As it accords with instinct, this has become a tradition. But people need to seek for the way of alms-giving until they penetrate to its hakekat, as just described. That is called zakat and fitrah.
Another custom in the time following the fast is to visit one another - parents, friends and relations. And what takes place? Each one asks pardon of the others, feeling they have wronged them. Such is the tradition, but the hakekat is truly so. If, when one has asked forgiveness of friends, one has done so according to the hakekat, one will not do the same things again. If it has been done because of tradition, then the next day all starts over again - one injures people afresh.
This, the hakekat, you have obtained from the latihan kejiwaan which you receive and follow. So God's leading and guidance are truly present in the latihan. Nevertheless, unless you yourselves also practice what is termed the irodat ( making efforts to follow God's Will ), you waste God's love for you by your behavior after He has guided you. After the latihan you quarrel again.
You have been guided and led but, set free, you start all over again. Luckily God does not get tired of it. Were He like a man, he would grow bored and ask what was the use of guiding wong mbeler ( someone obstinate ).
Then we come to the rukun of the hadj. This fifth pillar or obligation states that the pilgrimage to Mecca is necessary if one has the means, the provisions, for the journey. In reality, however, it is not the financial but the inner means. Why so? Because the objective is Mecca and the pilgrim will get there if he is truly sincere. But there are also people who go on the pilgrimage and only get as far as Singapore - there are indeed. Rightly, though, one has to get to Mecca, and it should really be at the time appointed for the pilgrimage. If you arrive at Mecca at any time other than the month set for the hadj, you can get nothing. You just come back home again, bringing back, at best, a martabak ( Arabian savory ).
People in the east customarily face west when praying, because they face the common point, the Baitullah, meaning the place or house of glory, the House of the All-Powerful God. ( That does not mean His actual house - no - for if it were, how should God have so small a house as that? ) People here face in that direction and those elsewhere in another direction. Were there people up above, they would face this way, and those from below, the other way. All face towards the one point, the central point of the kiblat ( where Mecca lies ).
At the center of one's life
Once there, all directions are one; that is, all point to what lies at the very center of them all. What is this that is called the center, the center of life? It is symbolized when you pray Allahu Akbar ( God is Great ). So do not lose your direction when praying, for if you do you will think the Power of God is yonder, but Allahu Akbar is at the center, the center of one's life, which is naught but the inner self of the worshipper.
When one is home from the pilgrimage, one's name is changed. Name in Javanese is djening, meaning that which is enthroned within, that which has been placed in the inner self. As the dalang ( wayang puppet master ) tells, there was once a man called Narajana, but he rose through many levels and was changed and thereafter was named Batara Kresna ( the Lord Krishna ). His own nature was that of Narajana but, as they say in Javanese, he was hasalira batara - filled with the divine nature. Hasalira is the secret content within. His outward form is therefore shown black, signifying of one color, eternal.
So when one returns from Mecca, one's name is changed. A man previously called Suta, for example, may become Abdulhamid. When it accords with the hakekat, a change of name conveys a deeper meaning.
Here is another story. Before the Prophet Muhammad Rasulullah became Muhammad, he was called Ahmad, it is said. Later he was named Muhammad, which means to become of the Nature of Allah, because it symbolizes manifesting the Power of God. That is why he is called Muhammad Rasfilullah ( Muhammad, the Messenger of God ). This is as seen from the kejiwaan, not taken from books - in case anyone later on asks which book it comes from.
No, this is from the viewpoint of the kejiwaan and is based on experience. So Bapak says don't make statements about anything you have never experienced. For if you have experienced it, you will remain unshaken in your account of it, whatever people may say. 'When I see the wall is blue, why should I say it's red' That is experience. Experience gives you evidence, the truth, of whatever it may be.
Evidence comes from observing the fast, also from Islam itself. For it is not easy to become a Muslim. If only a matter of the shariat, it is easy enough; but if it is a matter of Islam - Islam means being holy, Islam means wholehearted striving towards one objective, and that objective is God. To be holy is to be pure. If one's content is pure and whole heartedly strives towards God, all is indeed well.
It is not easy. And in Islam, it is also said, lies the source of all knowledge. But the reference is not to the book. The Qur'an referred to as the source of all knowledge is the divine decrees, which are the same as the Power of God. So the source of all knowledge is God. Spiritual movements are not the source of godliness, no. God is the source of spiritual movements and of everything. So don't attribute God to any source.
To return to the latihan kejiwaan. What you have received from the latihan kejiwaan is the hakekat, and it will go on and operate in a way that will be true guidance for you. Follow the latihan kejiwaan, therefore. Besides that, you need to do something by the way of irodat; that is, to fast, or to fulfill the creed, the prayers, the fast, the alms-giving and the pilgrimage.
A little while ago Bapak suggested you should do something as well as follow the latihan, namely, set up enterprises. Bapak explained only this morning that you need to put into practice in some measure the results of the latihan.
You do the latihan kejiwaan because you derive benefit from it, whether or not the Power of God truly accompanies you in everything you do. Your activities are very widely based; some of you, for example, have qualified as doctors, engineers, lawyers and so on, and that gives you a foundation. Say you are a doctor, if tapped on you will give out a sound like this ( demonstrating ). God will not blame you for this, for you are based on medical knowledge. Although you acquired your knowledge in the medical schools, God will guide you and be able to raise it to a higher level.
You will thereby become more resolute, more firm in your conviction that God is Almighty.
Deep and far ranging knowledge is therefore not forbidden or prohibited in Subud; in fact it is best if members have it. This is where they differ from the people in the jungle of whom Bapak has explained earlier why they remain savages. Those people do not think much. If one believes that spiritual progress can be made only by those who do not think much, or only by people who have good brains, it may seem easier, but that is just not the case. God's guidance is not for the clever only. What does it accord with? With the inner talent it guides and leads.
Of this guidance there are already instances; some people have received and experienced it to some extent. One of the architects here, Ramzi Winkler, once 'saw' the form of a very striking building. He had been in Germany - he is German, of course - and in England and many places. In short, he had seen some very special buildings, but never in his life, he said, had he seen a building so striking as that.
If something like this happens, then indeed the Power of God truly surpasses all things. That is why it is said God is before all beginnings, beyond all endings, and transcends everything. You have been able to receive this guidance to a certain extent. So a person trained as an architect will be able to receive something of this sort when quiet, calm and aware.
As Bapak explained this morning, another kind of specialist is the trader or salesman. If in fact that is his background and he is led and guided by God, selling his goods will not be hard for him, but very easy. Why so? Because the goods he deals in are like friends speaking with him. 'How much should I ask when I sell you?' 'Fifteen rupiahs.' 'That's a bargain. What are you worth?' 'Fifteen.' 'Well, then, that's the right price - not too much and not too little.'
If the selling is done from the nafsu, however, it is not like that. Goods bought for ten rupiahs are sold for a thousand; and what is more, many people are keen to buy. Well, that raises the price even higher. 'This costs a thousand rupiahs plus your house.' What sort of house will that be? Troublesome. The trader does not realize that it will not be so easy for the house to be vacated. This is not like talking with a friend.
If people are in fact skilled in trading, they never cease to worship God inwardly while folding fabrics, sarongs, and other things of that sort.
As with things, so too with people. Hence some people walk about when they do the latihan, saying 'Allah, Allah, Allah.' But this is just received. You do not then feel 'Well, I am walking like this; I'm walking about and at the same time reciting a prayer.' This means that the Essence or Power of God is being manifested in the movement of your legs. That is when it is received in your legs. Later on, when received more purely and inwardly, it will manifest in the feelings and the brain. Once it has reached these, you will be able to think in a way that is not due to your doing the thinking. That is why it is also said that Muhammad could think about what is in heaven and about life after death. What was the reason? Because he was filled with the Essence and Power of God.
When the legs move, it is called walking; when the hands move, it is called touching or gesturing; when the eyes move, it is called seeing; but when the brain moves, it is called thinking. But the brain and its functioning are usually activated throughout life by the nafsu, owing to their being attracted by some object of thought or desire. This begins in childhood. You go to school - to an elementary school, a high school, a university - and heart and mind are always so directed that you get into the habit of thinking about material questions. So, if we look at the matter as it really is, very few human brains have pure contents and the possibility of being filled with the Essence of God.
Testing is not a game
Bapak needs to test this with you - to test whether you can be guided and also whether you are able to receive it. People need to know about complex and mysterious matters before they die. Don't, then, imagine anything you have not yet seen, for everything must be verified. Don't form any picture of heaven unless you have been there. For if you have not been to or seen Surabaya, then supposing you eventually go there, you will be lost. But this sort of thing ought not to happen, since you have not yet had the experience. That is why Bapak tests with you. Those who cannot yet receive think testing is some kind of game. It is the beginning of becoming one with, of uniting with, the Will of God. Hence the Javanese saying Handiuwidjiake ing-sun lng Zat Kang Maha Kuasa ( I unite myself with the Power of the One God ).
This is what Bapak is starting you doing in the testing.
( Testing )
Naturally, everything begins in a small way, begins at the bottom, begins with the coarse, begins with what is easy to investigate. It is like this until receiving becomes more and more inward, and reaches the feelings and the brain. It is not impossible for you to know what is going on in somebody's brain. When facing someone, you will know what he is thinking, because you can handjuwidjiake ingsun - become one with him. That is the way.
If you cannot yet do this even when facing a human being, how much the less can you do it when confronted with an angel, how much the less with heaven - a far higher level than here. It is not possible to unite with God unless you have received Grace from God. Man has only recently got to the moon.
Of course, if you have been able to do this, the longer and longer you go on, the more and more will you wish for something higher, something at a higher level of perfection than you have experienced in the past.
God always gives, God always loves, God is always with you, provided of course you are able to take this in or grasp it.
Brothers and sisters, we might go on like this until dawn. But we must bear in mind that there is latihan again tomorrow morning and although Bapak will not be coming to it, you must be there. And we should also feel that we should not overtax our strength, because the strength of the jasmani (the body) is not the same as that of the jiwa. The former is affected by heat and cold, the jiwa is not.
So, the arrangements about helpers have been made ( see Pewarta Vol. IX No. 3 ), and Bapak now ends his talk for this evening. Bapak will continue tomorrow if there is time, after the members from Jakarta and those who may come from other places outside the city have joined Bapak in the ceremony of forgiveness.