Bapak had better speak in Indonesian because there are some among you who do not understand Javanese very well.

The Subud latihan of worship, which you have received and are following, is not a teaching but a receiving. It is a gift from God to all His creatures, including human beings. Why is this? It is because God creates, not halfway or by half measures, but to perfection. So that human beings can live in this world and their life in this world can be happy, they are given all they need to conform with the way of the world. In addition, human beings are also given something they can receive and use for being aware of their own nature, and for being aware of life after death.

So it is clear that human beings have been given two frameworks. One is for working in the world; the other, human beings can use to carry on their life after death. It is not God's will that humans should only be able to make their life happy in this world, or that they should have a happiness in life that has no meaning and is of no benefit to them, because when they come to the hour of their death it stops, and there is no continuation. For this reason, humans possess something that is entirely beyond the understanding of the heart and thinking mind - the power of life, which existed before they were fitted out with the tools they can use in this world.

The movement of life or the power of life that exists in every entity, especially in human beings, is called in Islam sifat dhatu-llah ( Arab. ) . The meaning of sifat dhatu-llah is: sifat means 'exists' or 'existence', dhat means 'power' and Allah means 'the Most Great'. So within every entity - in animals, plants and material things as well as in human beings - there exists and manifests a power from the All-holy: namely, what Bapak just called the sifat dhatu-llah. It existed before all this existed, and it will also be there after all this has passed away. Clearly, the sifat dhatu-llah goes before and comes after everything that exists, including everything human beings cannot understand themselves by wanting to understand with their heart and mind. And it all exists and is complete because of God's power.

Therefore, what is obtained in the latihan is not the fruit of human effort or of the human heart and thinking, but is a gift from God that humans can receive. This Subud latihan is not a teaching but a receiving. And the receiving obtained in this latihan will go on continuously, commensurate with the strength that is in man's self or in each individual nature. Why is this? God knows before and after; He knows the strength of every nature He has created. So you do not need to complain and say that your receiving is slow and difficult. It is not God who makes the receiving slow or difficult. It is the state of your inner self. There are still many traces of mistakes within your inner self, and these have to be purified.

The nature of the purification received within a person's self cannot possibly be determined. One cannot say that it is heavy or light, or deep or not deep, because it all depends on the inner state of that person. And this state is not only experienced and received during his own life in this world. It began with those from whom he is descended. So, clearly, the mistakes flow right down from the first one who was wrong to your own selves. For this reason, the purification does not only touch your own inner feeling, it also touches those from whom you are descended.

That is what makes it heavy. It cannot go smoothly. It cannot go fast. It goes slowly, and everything is adjusted to the strength that is in the inner self. We need to know this and understand it and be on our guard, so that our understanding and thinking can separate themselves from this process, and thereby not force our inner feeling to try to know quickly; and also so that we will not feel bored with worshipping and doing the latihan.

As for the fruits of the latihan, as Bapak said before, first purification always takes place or is received. When that is completed, there is a preparation. But even when a person is not yet purified, the mind, heart and desires already want to prepare themselves to receive. The reason I say this is that, for instance, there are many people who complain whenever they are down, and ask God to give them what they want. And those who make efforts to worship in a spiritual way - for example, when they do their meditation -they always ask God to give them this and that. But they forget -well, their thinking mind forgets - that in reality, to be able to receive what they are asking for, their inner nature must be equipped for it; so that if, for example, a request is granted, they can receive it and use it. Clearly, a person who makes requests in that way is like a worker who makes demands but is not yet able to do the work well.

It is the same with this ( latihan ): don't make demands, don't keep asking - work! This is called 'amal ( Arab. ) in Islam. 'amal means 'work for yourself'. If you can really work for yourself so that in that work you can improve, correct, examine and clean all the wrongs you have done, there is no need to ask. God knows, and as Bapak said before, you will be given in the measure of your strength. If you have the strength, it is not necessary to ask, you will certainly be given, because as Bapak said just now, when God creates something He creates it complete. Even human beings, when they create something or make something, want it to be perfect, not just anyhow. If human beings are like that, the more so God, who is All-wise, the Supreme Maker and Almighty. Certainly He creates something complete, that is, He provides for all human needs.

So everything is there, provided for us. But even if everything we need is provided, and it is all as good as anything can be, this will be of no use to us if we do not have hands to take it. If we are served good, tasty food, it will be useless if we cannot eat it. If we are not yet equipped, everything we need that is in front of us, to our right and to our left, is completely useless, and may even become an obstacle for our life. Bapak will give you an illustration: suppose you want a car, or a train, for instance, but you are not yet equipped for it. What would be the use of the car or the train? If you were given it, you would put it in your house, if you have one. In front of you, to your right and to your left, you have all kinds of things, but they are obstacles for your life. If you want to go out you cannot, because you are obstructed by things you have been given but cannot use.

But God is All-knowing. God knows that for humans to be able to use what they have received, they first need to be purified and given something so that they can prepare themselves to receive it. Religious scholars have often said that all man's needs have been provided for and given by God's power. Only, people are not yet able to receive and be aware of it, because of their mistake in still using their thinking minds and desires to look for something that should not be looked for.

As Bapak said before, it is necessary for humans to use the first of these frameworks within them, which relates to the needs of this coarse physical body, in a normal human way, to provide for all the needs of their lives on earth. God created these visible instruments of ours to be in line with conditions on this earth, and suited to worldly matters. If we do not make use of what we have it is a very big mistake. We should use our instruments for worldly matters. We should not use them for our life after death. That is something else, a different situation, and this is not the way to deal with that.

The way to be aware of life after death is for another part of us. As Bapak said before, every entity, including human beings, has a component given by God, that is, the existence of God's power, which Bapak described earlier as the sifat dhatu-llah. This works by itself, which means that it does not need support nor does it require encouragement from the mind and desires. If the latihan is done and received in that state a human being will be able to distinguish and separate these needs. The burden on his self will be lighter. As Bapak said before, the working of the sifat zat Allah requires no encouragement from the thinking mind, for the life of the inner self is free of the conditions that are subject to decay and death.

Humans are given - for it is God's will that human nature should always have - ( two parts ): one part with the five senses, with tools that break easily and have their limits, and another part, his inner nature, which cannot break or die. And regarding these two, if you ask whether human beings in their state after death - when the coarse five senses are no longer needed - can feel, understand and be aware of life as they can in this world, well, Bapak could answer, but it would not be as effective as your own receiving later on. For, even if Bapak's explanation were as true as could possibly be, you are not yet sufficiently equipped within yourselves, so the truth of it would still only be in your thinking, desires and heart. These few explanations are only for the time being, to put the brakes on and weaken your desire that wants to know, to understand and to be clever.

Clearly, the progress made in the latihan is not a progress that can be figured out by the thinking mind and the desires and heart. It grows by itself, like a plant when it has been planted. The seed that has been planted will live, grow a trunk and branches and leaves, and in due season it bears fruit. The person who owns it only has to inspect it and look after it and see that it is protected on all sides, and the tree will become fertile and good. The same applies to the self of a human being. The heart and mind have to guard against any disturbance that might retard the progress of the human soul as it grows.

Only, the nature of the disturbance in the example Bapak gave of looking after a tree or other plants is very different from that which applies to the soul and the heart and mind. The way of looking after the growth of the soul so that it is not disturbed and proceeds as well as possible is only this: the thinking mind and desires should not search, and they should not meddle in the affairs of the inner being, of the soul. If the thinking mind and desires and heart interfere, it means anticipating God's will, in Javanese kerninter, trying to outdo the One God. Whereas God is All-knowing and can know the measure of a person's self. God is clearly Most Loving and Most Merciful to humans and all His creatures, and sees that they do not always meet with difficulties in their life.

But humans with their thinking minds, their hearts and desires, are sometimes still like that. It is not that they intentionally anticipate God, but they want to be able to receive quickly. This, in reality, is outdoing, anticipating God's power, feeling cleverer than God. So Bapak often reminds you: in this latihan of receiving the worship of the soul, do not always use your thinking mind and desires and heart to try to understand what the true content of this latihan is.

Indeed, that is how thinkers are. Their thinking will only know what has been thought out. But once something is known, the thinking will go on searching to see what the alternatives are and what else there is, and so on. Even if God were to grant ( the thinking mind what it is looking for ) it would just go on and on without ceasing; it would not reach something eternal. Since God is eternal and does not change in His state, it is certain that the mind cannot accept something like that, that does not entail a change in its view. The mind will not be able to accept it and just stop at that. It will go further and further and keep on changing, until in the end it is only hunting and chasing after shadows.

As for the fruits obtained from the latihan, which Bapak described before, these are very useful for humans - not in this world, not for their life in this world, but for the continuation of their life after death. But the thinking mind, Bapak repeats, wants very much to know about it. It wants to be able to understand and know what there is in the latihan. Even supposing it could know this, what use would it be, given the limitations of the thinking mind and the heart? Even if it were able to know, its knowledge about the inner self would only go as far as death because there is nothing further. For it is only the human soul that can carry on, living on without any accessories.

So in the latihan it is only necessary for you to surrender everything to God, with complete faith, complete acceptance, full patience and willingness to let go. If you really do this it means you really obey God's commands. Many people say they obey God. Well, yes, as long as their lives are going well and there is joy around them. But if they are beset by something they find unpleasant and they are worried, they change and their obedience to God wears thin. Such is the pressure and the measure of the thinking mind. So it is clear that human beings will not be able to possess true obedience towards God if it is not by God's will, as a result of the purification they have experienced, thanks to the completeness of their being which they have received, and through their worship. This is especially true for us, in the Subud latihan.

This Subud latihan is necessary so that humans can receive awareness of their inner self after death, after leaving behind the conditions that we need for our life in this world. Also, due to the development of our soul, we human beings can receive a bonus that is a very great blessing for us, for we become good and healthy, and we become really calm and peaceful. As a result of the soul's development, apart from its effects on our inner being, apart from what we need for our life after death, even here in this world, albeit temporarily, it is willed by God that we become really good, happy, and healthy - as they say, gezond en fris ( Du.: healthy and fresh ).

This being so, it can be said that the worship of God, which is generally referred to as the province of religion, is truly a blessing for humans. This is why religion is said to give well-being and peace of mind. Islam is said to give peace of mind and happiness.

This is really true if people receive awareness in the true sense of the word. But because people still always use their thinking to know these matters, they cannot receive the truth. On the contrary, they make difficulties for their own brain, heart and feelings. So you should feel what you receive in the latihan and let it develop, let it work. But do not let your thinking and heart get mixed up in it. By not involving your thinking and your heart, you allow the development of the soul to go more easily and more smoothly.

One day - and Bapak has experienced all this himself- you will suddenly understand, you will suddenly become aware. That is really how it is. We are made as instruments and tools of God. If we can really stand still in our true state, as they say op de plaats rust ( Du.: stand easy - lit. rest where you are ), we will be able to sense and feel who is moving us around, who is making us move. If we do not 'stand easy' we will always be obstructed by our thinking. Even though we may be moved here and there, touched by the true life force that always envelops the human self, both inside and outside, we will be unable to receive it as long as we live.

So even if one professes to surrender, with an insha-llah ( Arab.: if God wills ) and a masha-llah ( Arab. : what God wills ), and carries out one's worship, but all of it is based on an ordinary understanding, then one cannot feel and receive who is moving my speaking, my smelling, my seeing, and even the feeling of my heart and the imagination and thinking of my brain.

So, brothers and sisters, this latihan is something for you. In the beginning you are introduced to the development of your human soul, you are introduced to your real selves, or Bapak can say, T am introduced to my real I. When you say 'I', do not let the T be only on your lips, or only in your heart. Let it be the real I. This can be tested, it can be received and experienced at any time in the latihan, once your latihan is good. What is the difference between 'I' and the real 'I'? In other words, what is the difference between the T that is spoken by my heart and the 'I' that is spoken by my real self?. You can test this, so that it becomes not only something on your lips, but real.

As Bapak said a moment ago, the development of the soul that is received within you brings with it as a result the cleanness and purity of your feelings, heart and brain. Through the cleanness that results from our purification, we are able to receive. In the case of the feelings, of course, they can feel, the heart can be aware, and the brain can understand and know. The feeling, awareness and understanding obtained after this purification have no trace of influence from this world, because they are already free and have been cleaned. They can really feel and be aware and understand how life is after death.

It should now be clear that you are beginning to be introduced to your real self in order that later on you can know how it will be when you die, and also after death. For we have been created by God to live in this world accompanied by instruments for this world, ( but ) it is also necessary and God's will for us, that in our life in this world we should be able to be aware of, feel, understand and know how life really is. If you are in that state, you have no feeling of anxiety when facing death, illness or whatever. And if you are like that you will certainly become peaceful and calm. Peace and calmness are attained only after your inner feeling has been cleaned of the constant pressure of the forces of this world.

It is these worldly forces which are also the main factor that determines our well-being or lack of it in this world. It is a fact that many doctors, by using their thinking mind for research, have discovered that the illnesses feared by humans are brought about by the human brain. When a person's brain works beyond its capacity, it really harms his well-being and that of his physical body. It also blocks, obstructs and disturbs the development of the human soul. So these doctors are looking for a method of teaching students and children that will not always greatly disturb their well-being - that is, they are trying to come up with a method that is suited to the students' talents. Indeed, if we can work at, or do or study something that accords with the broad outline of our true nature, it will not become an obstacle for our well-being.

Take for example a mango tree. If you plant a mango seed, naturally a mango will grow. As for the way you look after it, you treat it like a mango - not in ways that suit other trees but would harm a mango - so that the mango can flourish and develop and grow unobstructed. But sometimes a mango tree does not grow well because it is looked after wrongly. It is planted in a place unsuited to mango cultivation. For example, it is planted in hard or rocky soil. Well, the mango tree still grows, but it will not produce really good, wholesome fruit. So don't plant it in a place where there are many obstructions - it may grow, but it cannot really grow as it should.

It is like that with the state of the human self. In order that the soul can flourish and grow well, the work of the mind should follow the blueprint that is in the inner self, which is truly called the annleg ( Du.:talent ), or in Islam, kashf ( Arab.: unveiling, revelation ), that is, its gave ( Du.: gift ). But how is this to be done? It is very difficult to know and understand the kashf or gift or talent of each individual person. Because it - and knowing it - is not from the thinking mind, but is the fruit of the self of someone who is already clean. That is why they say it is impossible to know the talent of a person unless it has been revealed by God. In our Subud circle, brothers and sisters, you are starting on all this, so that you can become parents who can channel your children into the field of their real talent.

The experts are looking for this. But the way they are looking for it is by looking at results. The children are allowed to do what they like, and from the experience of these children they eventually draw conclusions and data based on what the children enjoy; they conclude that that is their talent. But that is not yet clean, it is not necessarily completely true, because they are still liable to be influenced by their friends and also by their parents.

For example, a doctor will normally say to his child, 'Come on, what about medical school?'. But it is not certain that his child is also a doctor. Moreover, it is not certain that the parent, who has become a doctor, has that talent. So we human beings, from being wrong, are wrong again, and our mistakes multiply. ( The parent ) is already in the wrong field, and channels his or her child into the wrong field also. So, yes, it becomes more wrong. The mistakes go on compounding, like interest. The wrong increases until it becomes completely wrong.

Yes, this is a difficulty for human beings: to be able to know and be aware of, 'What is it within me that is right?' There is no way out of such a dilemma except to turn to God. That is why it is stated in Christianity, in the Bible, and also in Islam, in the Quran, that no way can be held on to and trusted and really make human beings right and benefit them, except the way to 'God; that is, the worship of God. So it is generally accepted that religion is the only place where people's thinking mind and desires are introduced to their real self, so that they can really worship and obey the commands of God. That is what the religions would like ( to claim ).

But when the people who are already wrong do wrong again and the wrong is multiplied, what can they do? Well, clearly, what is told and taught to people in the religions is from the mind. Sometimes a story is told by someone who is wrong and people are asked to believe it. So people believe something that is wrong, and so the wrong increases still further.

So it is really very difficult for us to be able to receive our original state, because we have been on the wrong track for too long. We have to have courage to take responsibility for it, and courage to put up with it. If we are not courageous we cannot possibly be freed from it. For death and illness will be with us in any case. We cannot avoid that. Even if you are a doctor, a first-rate specialist, when attacked by an illness you cannot avoid it, and yet you are a doctor. So if you get ill ( people will say ), 'Hey, what's this? It seems the doctor is no different from me? Yes, in the end you are just the same.

That is what we are after in this latihan of ours. In the latihan we are beginning to be introduced ( to our real self ). With what we have received we can gradually put aside what is wrong and draw close to what is right. We can worship God as T one hundred percent.

Many other people like to worship also, like the priest who said, 'Why is it, Pak, that Bapak received this and not me? I have been in the church since I was small, going in and out of the church. Indeed, I am the head of a church. But why don't I receive? Is it that God is not just? Why is it not given to me when I have worshipped for so long, and Bapak used to go to work?'

'Yes, I confess I used to work. But I was told to stop that work.'

'How can God be like that? That is certainly not just!'

That is how it is. It was his heart that said it is unjust. A person who is already wrong will be wrong. Even if he receives what is right, it will become wrong. Yes. If, for example, you receive some syrup and you put it in a basket of terasi ( strong smelling shrimp-paste ), your syrup will be shrimp-paste syrup! What can you do? Well, now we are beginning to wash clean what is in us. So if we receive the real syrup and we are asked, 'How does it taste?'

'Like vanilla.'

That is right - we are already clean. But if this ( our self ) contains traces of terasi, and we are asked, 'How does it taste?'

'Er - tastes like shrimp-paste...'

That is not the syrup but this ( points to self ), the taste of this. We have to be clean to be able to receive what is really right for us. That is why in the latihan we first need to be purified. As Bapak said before, the purification can be heavy or light, slow or fast. It all depends on the measure of what is in one's self. So do not blame A, B and C. It is your own fault. Indeed, people have mistakes ( within them ), heaps of mistakes. What can you do? That's how it is. We have to admit that the human condition is like that. We have to acknowledge all the mistakes that are in us. This means that we are obedient and surrender to God's will. So don't just talk about surrendering, you really have to do it; that is why good deeds are also necessary.

In receiving the latihan we are trained to become really genuine, and true to our real nature. If we are, for example, a goat, and we walk like a goat, whatever we do, we do it like a goat, then that is rewarding for us. Yes. If I am a goat and I acknowledge in every way I am like a goat, then it is very easy for me to look for food, 'Ah, this green stuff is grass. This is my food!' But if I am a goat and I do not admit that I am a goat, but claim to be a dog, it is difficult. I follow the other dogs, looking for food. But I can't eat it. After all, I'm not a dog, am I? I really want grass. That's what my food should be. But I'd rather not, because my understanding is that grass is not my food.

There you have it. We are in a situation where we still do not know our nature. We still live in a place that is all wrong. Naturally, this is no good for us and results in some form of illness. But, if we are able to discover our original nature, our well-being will follow, and everything in us becomes good and clean. This is what is required in this latihan of ours.

So in reality, the latihan is not a training like, 'Come on, come on, do your training so that you acquire knowledge fast!' No. In truth it is worship of God, and really improves your own selves. When you worship God, it does not benefit God in the slightest. God does not profit from man's worship, because God goes before everything He creates. Suppose a man has thousands of billions, God has more, so it is of no use, 'God, I offer you one billion.'

'Oh, no.'

This is just an example. It is of no use at all to God.

Clearly, every effort we make, everything we do is simply for us, from human beings for human beings. When you worship God, the more sincerely you worship, the more sincere also is your way of improving and taking care of your own self. So worship of God is necessary. Worship of God makes human life happy, even though, in general, it is not right yet.

Bapak therefore hopes you will not feel your worship of God as a burden. Do not feel as if it is a chore. It is not. When you see, is it a chore? When you hear, is that a chore? When your thinking wanders all over the place, is that a chore? It isn't, is it? All that goes on by itself. It is not a burden, because it is in you, in your self. The worship of God is like that. Do not regard it as a chore, and think: 'If I go on worshipping, I will get something from God.' Do not say: 'God is Great. God, Lord, please give me some money.' That won't work. Then God would be a bestower of money. That's impossible. If people could ask the Lord God for money and were just given it, that would mean that He is a cashier, and He would have an office or a department. But it is not like that, it is different. Whatever humans do in the way of worship is really only for themselves, and in their own interests, not that of other people, so that they can know and save themselves from all that is not good for them.

As for the latihans arranged, for example, every Thursday night and every Saturday night, do not feel that this is a regulation. Even if you do not come for the latihan, but you worship God sincerely, that is all right too, there is nothing wrong with it.

'In that case, Bapak, is it necessary for me to fork out money to go to the latihan?'

The necessity depends on our state. Usually our state, which is still wrong, is still influenced by the thinking. If the latihan is done without one's friends, it is droopy. You say to yourself, 'Later. I have such a lot on my mind. I can't do it now.' You are already debating within yourself. I’ll do it tomorrow. Today I'm busy working out my debts.' The next day, it is something else. People change, situations change, and there is something different to think about. It may be a radio. It might be anything.

'Coming to latihan?'

'Not right now.'

You are asked, 'Aren't you coming to latihan Sunday night?' 'There's no radio. It's gone.'

Yes, there is always something, and if there isn't you can make something up. But if you feel, as Bapak said before, that you are taking care of yourself, it is, well, not an absolute obligation, but an obligation that cannot be put aside. For if you put your worship aside - even if it is because of your own heart - it means you are torturing your own self.

This tallies with the conclusions doctors have reached in Europe recently. They have now concluded, 'Ah, it is the brain.' They do not allow people to smoke, because they say it damages the brain and the heart. But, even if you do not smoke or drink, if you are always thinking, thinking, it is just the same, and your thinking is even sharper than when you smoke. That is ( what they are saying ) there.

As far as Subud is concerned, people over there believe very much the evidence they obtain. That is why Bapak said there that he does not wish to explain a lot of theories, what is important is the reality. From what Bapak experienced, the brothers and sisters there received a great deal of evidence. This strengthened their faith and their worship of God.

'Pak, I can't come because I have to work, but I will do latihan late at night.' People there - well, Bapak is not putting down the people here, after all, I'm from here myself - but over there people are different. When people there say something, they really mean it. Here, people are only half serious.

'Oh, I'm not coming, but I'll do latihan ( later ),' they say. But in fact they don't. So they're only half serious. It's not that Bapak is finding fault, but it really is a habit. There's evidence of it in Jakarta. From Kebayoran to Jakarta is not so far. 'There's no transport, Pak. It happens to be raining heavily, and it's getting worse.' Sure it's raining heavily. They can't get there in heavy rain. But even when it's not raining they can't get there, let alone when it is raining.

Bapak will tell you - in England, in London, from Coombe Springs to London was about fourteen kilometers, and they came every night. From Bristol, from Manchester and other places, the distance was ninety miles. They would come in the late afternoon, and after latihan, at eleven, they would go back. They got home at three. Then the brothers in Jakarta said, 'Pak, here when people are new they are also like that!'

'Well yes, that's because it hasn't rained yet! The moment it rains those new members in Jakarta won't come.'

Oh, even the newspapers are better over there! Yes! A cutting was sent in a letter to Bapak. It was cut out here from Suara...what's it called? Bapak read it and told some people there to read it.

'Tut, tut, tut,' they said, 'this is a newspaper from Indonesia, Pak.'

Only they didn't say, 'This is a newspaper from Bapak's country.' 'An Indonesian newspaper.'

'Yes.'

'No good,' they said. 'No good.'

People here ( would just say ) 'Good.' How about that?

Bapak repeats, Bapak hopes you will not take this Subud latihan of worship as a burden or as an order. Accept and feel it as an obligation of your own inner self, for your improvement. If that ( attitude ) is truly formed within your inner nature, then, God willing, you will experience the same as Bapak. Bapak caught a bad cold. 'Let it come,' I said, 'if God wills it and I die tomorrow, I will die. Who can prevent it?' But, as Bapak ( approached it ) in this manner, it went away. How about that?

When Bapak was in Germany, Professor Durkheim, after receiving this latihan, wanted to check the outer aspects.

'Pak, I really believe what Bapak has brought and I have experienced it. But there is still one thing.'

'Oh, and what is that?'

'My technique for knowing the signs that are in Bapak.'

'Where?'

'If Bapak will allow me, I would like to see the real Bapak from the front, and the signs on Bapak's body.'

'Yes, all right, just as long as you don't scratch me.'

He surveyed my whole body. He looked at my hands and everything. When he had done, he said, 'Wonderful! I tell you Bapak, I have studied this for thirty-five years - he is sixty-eight - and I have never seen a human being with signs like Bapak. Napoleon had similar signs, but they only enveloped this world. Bapak has signs that envelop both this world and the life after death. Now I am even more convinced that no one will possess something tremendous without having the signs that correspond. Did you know this?'

'No.'

'You did not feel it?' 'No.' 'Strange.'

'Well, it's not strange since I don't feel it.'

'Whether or not Bapak wishes to accept it, I believe it.'

'Very well.'

So, yes! ( Bapak laughs )

This is Bapak's explanation concerning the spiritual training. It was necessary to record it on the tape recorder, but now the machine can be turned off. Now we'll ( just ) continue in the normal way, so you are not always remembering the tape recorder.