Brothers and sisters, first of all, Bapak hopes that in listening to Bapak's words or explanations about spiritual matters, you will be willing to calm your inner feeling. Do not listen as you would listen to the words of speakers at an ordinary meeting. It is necessary to do this so that you can each feel and check, or examine, how Bapak's words are received within your inner feeling.

As you are aware and as you understand, the Subud spiritual training that we receive and follow is really man's worship of the One God. It is an obligation for all of you, ladies and gentlemen, and for human beings in general, that you should worship the One who created you. Other people may not yet be willing, within their hearts, to worship God. But in reality, when the time comes for them to suffer, when they fall sick or are near to death, they will remember, whether they want to or not, that there will be no help for their soul except from God who created them.

Every human being will certainly have to experience this. So for all of you, brothers and sisters, it is an obligation to worship God, so that before you experience something that shakes you and causes you to feel distress in your heart and inner feeling, you can know and experience how your state will be in days to come.

Death is a certainty. As they say, it is inevitable. Human beings must die. They are certain to die. Death is not something alien. It is not something that will not happen. It is something that is certain to happen, for God wills that human beings should live and that they should experience death.

Death is usually felt and thought to be a threat, the ultimate threat. For once we are dead it is impossible for us to live any more. Once a person is dead the story of his life in this world is over. But it is God's will for man, whom He created, that death should not be a threat or something perilous for man's life. On the contrary, God wills that death should be a channel, a continuation for human beings, so they can continue the life of their inner feeling, a life of glory and unlimited happiness - that is, if they are aware of it, if they have received God's will, which has been created within man's being, and which is usually said to be written within man's chest, being the structure for man's life.

In general, people can live, work and carry on in the usual way, but their behavior and work and actions from childhood through adulthood are really not authentic. They are not in accordance with God's will, which is written within man's chest, written within your chest, ladies and gentlemen. Consequently, what you experienced in your life on this earth before you received this latihan, was work and experience that was not in accordance with God's will, which is written within your chest and which God created to be your companion.

Now, through this spiritual latihan of worship, brothers and sisters, you will begin to know who you are and what is within you. You will begin to know the power of God. You will begin to know God's work on the self of man whom He created. You will begin to know the structure of life which is created and exists within the chest of each one of you. Therefore, man's worship of God - your worship of God - is not something Bapak describes as incidental. It is an obligation; it is a greater obligation and more necessary than following our desires, our thinking and our imagination.

Why should we not follow our imagination, our thinking and our heart? Because all of these only function up to the moment you die. So, if you are only able to be aware of your life in this world, and follow your desires, your heart, imagination and thinking mind, you will only be able to live happily - if you are happy - as long as you are on this earth; as long as you are in this world.

This is not in accord with God's will. For God decreed, 'It is God's will and God's wish that you, human beings, should be able to return to your Creator who is the One God.' In Islam, it is customary to say, when someone dies - you often see these words in obituaries in the newspaper - Inna-lillahi wa irma ilaihi raft'un ( Arab. ). It means: we come from God and we also go back to God. Clearly, it is God's will and God's wish that human beings should not end up lost. God's will and wish is that humans should return to the One who created them.

So, Bapak says, this worship we are doing this worship of the One God called the spiritual training, is really an absolute obligation. This means it is an obligation that is permanent, eternal, and may not be denied by human beings, because as Bapak said just now, one day they will surely die.

Many people, because their awareness comes only from their thinking mind, say, 'What is life?' They say that death is the last moment, as when a trader says, 'Close the books.' So when you die the book is closed. It's finished. It's empty, there's nothing left.

If that's how it is, why the name human being? It has no meaning any more. If that's how it is, a human being is really no different from a chair, a table, a house, trees or animals.

But human beings gave themselves the name manusia ( human being ), and called themselves by that name. The meaning of manu-sia comes from manuswa ( Jav. ). The meaning of manuswa in Javanese is telu teluning atunggal ( Jav.: three in one ). Manu means nur ( Arab.: light ), the nur of a human being. Su means place or nature. So the nature is occupied, that is to say filled, by the seed or nur of a human being, called in Islam nur Muhammad.

In other words, a nature that is implanted or filled - ah, this is very difficult, dijumenengi is ( a Javanese word that is ) very hard to express in Indonesian - dijumenengi means 'caused to stand within' - but that's not quite right either. Anyway, in Javanese we say do'ume-nengi by zat, the power of the One God. After being launched and put to work by God, the zat is in the form of nur, as a human seed, which is still in the spiritual world. So the zat ( God's power ) 'is caused to stand within' its individuality. So, your being, ladies and gentlemen, is an individuality that is occupied by the zat, the power of the One God.

Are not animals like that too? Are not plants like that? Are material objects not like that? Well, yes, but they are different. They are called by different names, so they must be different. Clearly, man is the most excellent creation of God in this world - more excellent, more noble, more knowing, more complete than animals, plants and material things. If that is so, not only will his life here be more excellent and more noble than theirs; in his life later on, after death, he will also be more noble, happier and more perfect than they.

This also tallies with what was said by those who received ( revelations ) long ago, those who were called prophets and God's messengers: that death is a continuation of man's life. So it is clear that death is not something really dangerous. On the contrary, death is an opportunity for human beings to continue their life, to improve their life, to experience life, so that they can go up, and raise their level to a place that is nobler, happier and more real than their life while they were on this earth.

Of course thinkers, men of science, whom Bapak referred to when he was telling you about his time abroad, are still full of doubt, and three-quarters of them do not believe this, because their thinking mind is not able to verify and witness the truth of what Bapak has been saying.

Really, that is how it is. Bapak wants to explain that, in reality, life after death is a life that has left behind man's ordinary understanding and awareness, what is usually called bewustzijn ( Du.: consciousness ), which is still entirely enveloped and influenced by the desires, heart, imagination and thinking mind. In the life after death these have no power any more. The thinking mind cannot reach that far, because the thinking mind is limited by the grave - it goes no further than death. It ends with the grave. So when a human being dies, the life story of his thinking, his desires and his heart is over. Who carries on at that point? Only the power of God. Only God's gift that is within man's being, namely, what Bapak called manu and nur Muhammad a moment ago; that is, the seed of the perfect human being.

It is therefore said in Islam, 'If you understand or see God with your thinking mind, with your heart, with your desires, it is not true belief.' But it is also said, 'If you do not know with your thinking mind, your heart, your desires, you are an unbeliever.' So which is right? If you know, it is not true belief, but if you don't know, you are an unbeliever. These words are only a way of saying that man's heart and thinking mind cannot think about or understand God's power, and life after death. Only God can do such thinking, only God can give understanding to human beings - how God does this He knows best - so that they can receive it free from desires and thoughts. God knows when and where it is necessary to give this to human beings.

Yes, such is the difficulty - if one makes it into a difficulty in one's heart. That is why many people, in order to know how life really is after death, feel the need to go off alone and isolate themselves in mountains, in forests and in caves, far from human society. They even say, 'Oh, it's not necessary to marry. Marriage is just a nuisance, as women are.' For if they marry and have children, the children will also be a nuisance.

So, in short, they leave the beaten track to avoid everything that really disturbs human life. There they meditate, they force and abuse themselves and suppress everything that they feel. They say they are calming their desires. But what happens? They cannot.

So what do they get out of this? In fact ( they get ) the power of desire, which manifests within their being, which manifests to the right and left of them, above and below them. A person in such a state, in fact, becomes confused. He receives that this is God, this is God's gift, but actually it is his own desire or ego, which has broken loose from within and now rampages outside of his being. This is what they call supernatural power, and it is this that is dangerous.

He has simply shifted what was inside to the outside. Why was it inside before but outside now? Because the person has abandoned society. When he was still in town with his children and his wife, and involved in various things that go on there, his fantasies were inside him and everything ( he came into contact with ) was outside. But when he goes off alone in the mountains, outside him there is nothing, and ( the fantasies within him ) go outside. 'Ah, this is God,' he exclaims.

In Java, in this country of ours, there are many such phenomena. They call it mayangkara ( Jav.: a flaring up of the ego and the passions ). As they say, Apa-apa kang ginugu, apa-apa kang den angen-angen, tumuli amikatoni ( Jav. )- if a person really thinks something is so, eventually it manifests like that. That's what creating means. There are a lot of such phenomena in India, for example, and here too Bapak has seen it. In fact it is, as Bapak just said, the desires manifesting outside of the person concerned. So, in the end, his way to God is blocked, because his desire takes on a supernatural power of its own and becomes something he worships.

But it is really true, that while such people live on this earth they are amazing! Astonishing! They are able to do all kinds of magic tricks: for example, they throw a rope down, they then make it stand up and climb up it, or they blow on a huge flame and it goes out.

The fame they acquire as a result of doing these things is only on this earth, only in this world. So in the end, when they die, they stay on this earth. They die and they are buried, but their desire still rampages on. And it can start disturbing people. Sometimes, as you are walking past you feel something touch you - that's it. Perhaps this is not strange to you, because you have heard stories about evil spirits suddenly touching people, and suchlike.

This is quite different ( from Subud ). Bapak is not saying Subud is different from everything else, but we practice Subud based on acceptance, submission, surrender and faith in the greatness of God, in the supremacy and power of God. And we human beings - yes, all of us - admit openly that we have no significance whatsoever. What are we? All we want, all we ask of God, is that we may really become God's instruments. We do not ask to become Lord God Number Two. No. Nor are we asking to become Lord God Number Three or Four. We pray to God that we may become His instruments.

So in Islam we say that prophet Muhammad in his being, not in his heart, received God's decrees; in his whole being, in his whole self. It was not only on his tongue that he received, but in his whole understanding. Why? Because his whole being was under the power of God. When we say Nabi Muhammad Rasulu-llah ( Arab.: Prophet Muhammad, the messenger of Allah ), the word rasulullah means: all of ( his being ) belongs to God. So Muhammad was only an instrument, a tool for the One God - better not say his God, for that would imply others were excluded.

Consequently, when Muhammad walked, it was not because of his desire. What does this mean? When he walked he was made to walk. When he waved his hand it was not through his will, like people generally do; he was moved to wave. He nodded his head not because of his will; he was willed to do it from within, that is to say, by the will of God's power. It was like that for his whole being, so that his inner feeling, his love, his sexuality, his inner heart and his brain, the whole of him, was moved and awakened by the power of God. This is why they say his whole being was an instrument of the One God.

Indeed, that is as high as a human being can go, as high as any creature of God can go. For we are created things, and that is all. And if we are in a state where we can really become tools of God, we humans, you, ladies and gentlemen, will be able to know more, to understand more than usual, because the One we obey, the One we follow is the One God who created us; who created this earth; who created the universe we can see, and who created all that we cannot easily see or know.

As an illustration of this, take the story of the mi 'raj ( Arab. :ascension ) of the prophet. Prophet Muhammad was called by God into His presence. It was not the will of his heart and mind. He did not study or learn about the way to God, how many bridges there are to cross, and how many spheres to pass through. No. God willed it, so that what was far became near, and what was difficult became easy. Therefore, it is said that only God can bring close something that is far away; only God can right something that is wrong, and only God can make happy a human being who is unhappy.

This experience of Prophet Muhammad that is described in the mi'raj - all people are able to do is listen to the story. At the very most, they can be proud of the prophet. Ah, but Muhammad did not want people to be proud of him. He did not want to be made famous. Muhammad's real wish was not to seek a name for himself, or anything like that. It was to serve God, that God might grant that he become God's true servant.

So you, ladies and gentlemen, with this spiritual training, through this worship you have been following and receiving, can become true servants of God; not careless servants who do not hear His orders or understand them, and who do not know how to show up on time. With this latihan you are meant to become servants of God, aware of the moment, aware of God's will that is written within the chest of each one of you, so that your way of serving, your way of worshipping, accords with God's will. This means that you really carry out God's orders; you do what is called godsdienst ( Du. ), God's work.

So, as Bapak explained earlier, a human being's worship of God - your worship of God, ladies and gentlemen - is not just an embellishment; it is in fact an absolute obligation, which we cannot deny or refuse. If we do deny or refuse it, it means we impoverish our own selves, we torment ourselves, we diminish our life as human beings, so that in the end we will not know our true path in life, the direction we should go after we die, and how each of us should work while on this earth, while in this world.

People say this is unlucky, that is unlucky, this is whistling, that is whistling - so it becomes unlucky whistling. If a person s worship of God is really genuine, free from thinking and desires, he or she is always under God's protection; his or her life is always watched over. 'Watched over' means they always receive indications, always receive guidance.

He's walking, and there's a big hole over there. 'Oh-oh, there's a hole!' He's walking over here and he's about to be hit by a cart. 'Oops, a cart' and those are just the things you can see. Such happenings have become quite common among us. 'Just now somebody was nearly hit by a train,' someone says, 'but it didn't happen. He was shielded by his guardian. His guardian pulled him out of the way - imagine, if he had let him go, he would be dead.' So who is this guardian they are talking about? This guardian is God. So if you talk about your guardian, why don't you search for Him, search and get to know Him.

So for you, ladies and gentlemen, in this spiritual training you have begun to get to know this guardian, this one who takes care of us, who always watches over us. And he watches over us not only while we are in this world, but also later, after death. So when we die, it's not that we will find our way - we already know the way because we have accustomed ourselves to it. We know the way before we die. Before we die, we have already got to know the One who looks after us. So, later on, when we die it's simply a matter of, for example, 'What time is it now? Beep! That's it - exactly six o'clock! At six I go! Goed! Gereedl' ( Du. ). In English, 'All right!'

But if it's not yet like that, 'I feel really ill, it feels serious. It seems hopeless. But what am I to do? There's still a lot of money in the safe, and I haven't yet allotted my wife her share. If I give to that one, the other will get jealous. But if I give to this one, wow, that would be dangerous. What am I to do?' And that is only because of money, not yet other things. As he is facing death, his desires, thinking mind and heart are racing. Because he is going to die, they are like a chicken with its head cut off. They are not giving way to the human inner feeling, but rather, disturb it.

So as the person is facing death, he is in a state of chaos. As a result of this chaos he completely forgets what is what. His children and other people come, but he is unable to see anything. In that moment he realizes. If he could express it, it would be something like, 'O God, forgive me my sins. Now I am aware, now I know that I have been really wrong. Before I was like this I had not realized. So, where am I to go? Forgive me God, I am Your creature, I am Your creation.' It is too late. The door is already closed. No one is selling tickets any more. The ticket window is closed. End of story.

In reality, he can do nothing, because this ( his self ) is not yet alive. What was alive was his thinking mind, his desires and imagination, because while he was in this world, what he drew on was only his cleverness and his skill.

Oh, there were a lot of clever people over there ( in the West ), so while Bapak was there, many professors met Bapak. When Bapak told one of them this story, he nodded his head, 'What about me, Pak?'

'Oh, "me" doesn't matter. What matters now is this, to do the latihan.'

'So it's necessary then, to do the latihan?'

'Yes. It's necessary.'

So, those clever people - if something disturbs their minds, they become like little children. Really. I even felt, well, not surprised, but quite proud of my own people, who, if they hear something like that, still keep their composure. When people over there hear something like that they go... they become unintelligible.

A lot of the clever people had prepared, they said, a thousand and one questions to be submitted to Bapak. But when they met him, and Bapak said, 'Professor, what do you want to know? Bapak will answer as well as he can - I don't know if the answer will be right or wrong.'

'I don't have any questions.'

'How can that be? What do you want to ask?'

'Nothing.'

'How about the others? Do you have any questions, professor?' 'No.'

He said he had none. None of them had any questions. So Bapak told them, 'Later, when Bapak has gone, you will wonder, "Oh, why didn't I ask about that?"'

It's really like that, there are people like that over there. So eventually they began to ask all kinds of things.

'What kind of schooling did you have, Bapak?'

'Why do you ask about my schooling? If you want to know, Bapak's schooling was this much: A ( gesture ), while your schooling, professor, is this much.'

'What does that mean?'

'It means your schooling was this much, but mine was only this much.'

'But then how does Bapak know ( all these things )?'

'Didn't Bapak just tell you that the One who has authority, the One who exceeds everybody is God. So if you are close to God, at the very least you will be higher - not the most high, but higher. Remember, ladies and gentlemen - as the majority of you are Christians - the story of the life of Jesus. Was Jesus not born in a stable, in a sheep stall, the son of poor people? Did he ever go to school? When he was growing up he was a herdsman, a shepherd. But eventually he became guide to the world, and is now followed and obeyed by millions of people. Where did he get it from? God gave it to him. This is why Bapak says that this Subud is not a teaching, but a receiving.

'So, if you want to receive, cleanse yourselves of the influence of desire, thought and imagination. Because the knowledge and cleverness that is in the human brain is all experience of this world. How can we know and experience things beyond this world if ( our brain ) is filled with this world? Ah, so you are covered up by your own selves. It is not God's fault. God gives. God creates a human being perfect, inside and outside, complete with everything, lacking in nothing, so that when he dies, he should know life. He should know life, life here before death, life in the sphere of death, and life beyond the sphere of death. He has been given this.'

'Then how is it that I don't know, Pak?'

'Yes. It's your own fault. For this reason, our worship of God, this spiritual training we follow and practice, should be for you an inner obligation. This is what Bapak hopes, but if you don't want to do it, it's up to you; there is no compulsion, it's for your own need. Do not feel or think or consider it as something compulsory, something that you are forced to do. Why? Because your worship of God, ladies and gentlemen, is of no benefit to God. It is not as if, when you worship God, God will laugh heartily and be happy and delighted. No. God cannot be influenced by anyone, because He is the One who created them. God does not look for this or that, because everything in its entirety is God's. What need has God to ask for anything? There is no need at all.

'So your worship of God, ladies and gentlemen, is to make your own lives happy and safe, both in this world and in the life after death. So if somebody says, "Oh, I'm not going to the latihan, because I've a lot on my mind," that's fine, but it doesn't make sense, it is not in keeping with Subud at all. Because Subud does not make any distinction whether things on your mind are good or bad. Why should it? Thinking is a tool or activity that human beings need to use, it is necessary to think. But not for the latihan. We worship God by letting go of everything - that is, our desire, thought and imagination - meaning that our soul, or the power of God that is within our being, works by itself and does not require support from our thinking. God does not ask human beings, "Man, lend a hand, can you lift this, I'm not strong enough," or "Help me with your thinking, help me with your heart." No, on the contrary, if you assist with your thinking and with your heart, it slows down, because their nature is to obstruct.

So, it is God's will that human beings should let their hearts be; and that their hearts, their thinking and their desires should let God's power work within them. This is what Bapak called godsdi-enst earlier. What is the use of this for a human being, and what is the result? To receive something that works within their being.

There were also people - not here, but there - who asked, 'Is it not necessary, Bapak, for us to know what is right and what is wrong? Because if we don't know, if we are not required to know right from wrong, we may get carried away very easily by low forces, in a direction that is low, or one that is not good for human beings.'

Bapak replied, 'True, that is how people think, but remember that step one of doing the latihan, step one of receiving the latihan, is that we don't use our desires, we don't use our thinking, or our imagination. This means that we are really obedient to God, we really believe that God knows more than we do. God knows more. If a human being is really in that state, God will guide him or her, because God knows best. If we are in such a state, we cannot possibly be carried away by this, that or the other, in a direction that is low, because we are not using our desire, thinking and imagination. But if we still use them, even if we pray to God a thousand times, we are putting our own obstruction in the way, because we are still using the desires. Then, what is working for us is our own desire, and human desire and thinking belong together with the spirits or forces that are below the human level. It's like that.

'So, ladies and gentlemen,' ( I said, ) 'In fact you don't need to worry about losing your way and so on, and you don't need to wonder whether what we receive and do is what is called spiritualism, hypnotism, occultism, or some other "ism". Oh no, because all those "isms" are enveloped by desire. So hypnotism is from the desires; spiritualism is also from the desires; and also what Bapak described earlier - that is, what people get who meditate and isolate themselves in quiet places, far away from society. What they obtain is none other than the creation of their own desire, which takes over and rampages, and exerts power outside of themselves. If a person dies while still in that state, what he carries within him will disturb those who are still alive here.'

Bapak explained it like this to the brothers and sisters abroad, 'Now, you are not yet able to be aware of it, but later on, through the sincerity of your worship, you will be able spontaneously to receive a separation between this worship of yours, and all of that.' Bapak described how Bapak himself experienced it like that - he did not look for this or that, he did not take something from here and something from there. No, everything that Bapak experienced was through a power that came because...

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...but they forgot, because the influence of this world inevitably swept away the heart and thinking of human beings, forcing them to follow the changing environment they were always confronted with. This is why in creating human beings, God did not only give them the instruments and accessories they needed for their life in this world, but also an instrument with which they could become aware of their life beyond their thinking mind, beyond the understanding of their brains and thinking, and their hearts and desires.

It is essential for human beings to know this instrument, and to search for it. Yes, of course to search for it you have to use your will and your heart, but after you have received it, do not practice it with your heart - the heart that you used to look for it should not interfere any more. The heart is useful only to look for the means. When you already have the means, you are free. It then goes by itself.

That is why, in Islam, four levels or requirements are mentioned for worshipping God. In order to become aware of your life in this world and in the next, do not neglect the shari'at, the tariqat, the haqiqat and the ma 'nfat ( Arab. ).

Many people achieve the shari'at and tariqat, because they are very easy and one can still use one's thinking mind, desires and will to attain them. The furthest man's heart and mind can go is the tariqat. That is why it is called tauhid ( Arab.). The limit of tauhid is sincerity of worship of God with the heart.

After sincerity comes the search for the thing mentioned just now. When you have found it, only then does this start to work, and you just leave it to God; that is the haqiqat. So the haqiqat is not human work, but God's work on the self of a human being. That is why the haqiqat and ma 'nfat are felt and considered impossible to learn or achieve through the thinking and desires of man. Indeed, that is true. Bapak has even heard it said that this spiritual training of worship 'is not a training for ordinary people.'

'Who is it for, then?'

'It's for prophets.'

'In that case, Pak Subuh will make a lot of prophets. See how many of them there are here!'

But no, Bapak does not make prophets. If Bapak receives, it means Bapak is able to receive this, and Bapak is the same as the members, the same as the others. Yes, the same as Rusli here, I'm just ahead of him. If Bapak can receive this, why can't Rusli? Certainly he can, provided he worships.

The desires, the thinking and the imagination can be freed, that is to say, set aside - not discarded, no, set aside - to be able to receive this, this reality from God, the haqiqat. Finally, one comes to the ma 'nfat, which means something really has been achieved. Suppose, for example, someone's aim is to get rich, and then he becomes a rich person; it has become a reality. Or you start with flour and mix it with water, then sugar, you roll it into balls, and you have onde-onde ( a delicious Javanese sweet ). It has become a reality. That is ma 'nfat.

Bapak therefore hopes for all of you, ladies and gentlemen, for all of you children, that you will feel and experience this latihan you practice and receive. Do not just consider it. If you just consider it, you are still, so to speak, floating on the surface. As for example, 'I consider it is right, but I haven't experienced it yet.' To experience it is an absolute obligation, which can make you happy, serve you and look after you in your own lives. So, this latihan, your worship of God, is not something for the profit or loss of others; it gives each of you benefit and reality for your own selves.

If you do not love yourselves, if you do not like your own selves, what then? That is why Bapak said earlier: In the words of God in the Quran and the Bible, it is said that man only likes to harm himself, to impoverish himself, to block his own path in life, or to blind his own eyes. That is why it was advised by those who received, that human beings should worship God by following the path many people experience and follow in religion. All of this, prayer and religious observance and so on, is a way for human beings really to worship God and not only talk about it.

Do not use references from the holy books as matter for discussion, as a debating tool, to defeat a speaker, and so on. ( Often ) they are just used for debating, 'Look this is the ( correct ) argumentation, right here!'

That is only rote learning, using God's words to hit people. ( Those who do that ) do not seek its reality. The quotations from the Quran and the Bible are not wrong. The arguments are all correct. But the real truth exists in Prophet Muhammad, because it was he who received those words of God. But then someone else reads them and uses them to hit people with. That's his mistake, not Prophet Muhammad's.

It's the same as if I read a professor's book and then quote from it. Is Pak Subuh then a professor? No, I'm not. I only read the book. I'm not a professor. This is only learning by heart and then claiming to be like the one quoted from. So it's not real, it's imitation. This is quite common in any field.

'Well, actually, it's like this, according to this chapter and verse in the Bible.'

'Right. But can you explain it? Can you do it yourself?.. Do you understand it?'

'Well no. I just copied it.'

'Oh. Then we're both in the same boat. You're explaining to me and you yourself don't know.'

So, they are both just cribbing. This person is being counseled by someone who is just cribbing, and then using it to dupe someone else.

'If you want to get rich, this is the way.' 'Are you rich?' 'Not yet!'

'If you take this medicine, you will be fit and strong and healthy.' 'How about you?' 'Oh, me? I'm sick.'

So who will believe that the medicine makes people fit?

This is all Bapak feels it necessary to explain to you my children, to increase your sincerity in worshipping God. Do not rely on this, that and the other, but rely on your own self and worship God sincerely. As for the result, the fruit of ( the latihan ) you are following - as Bapak described and explained earlier - is to enable you to be safe and happy in your life, both in this world and in the life after death.

And Bapak will continue by doing some testing with you, to see what results you have obtained from doing the latihan and worshipping God. Bapak considers these results very necessary for you, so that you can know and understand how far the purification has gone in each of you. But Bapak will give you a short break, to relax a bit and have something to drink, because you have not had anything to drink yet.