PERJALANAN MENCARI TUHAN

Mencari Tuhan adalah tujuan dari kita semua, disadari atau tidak. Siapa Tuhan? Yang ada hanyalah definisi dari manusia sendiri, yang akhirnya kita sebut Agama. Agama adalah Allah nggawe Manungsa atau Manungsa nggawe Allah.

Seseorang menelusuri asal-usulnya pertama dari bapak ibunya, kemudian si embahnya, nenek moyangnya akhirnya kehabisan data. Beberapa Agama serumpun menyebutnya manusia awal Adam dan Hawa.

Perjalanan mencari Tuhan dalam tulisan ini adalah dengan mengenali hidup kita sendiri. Kita menyebut diri kita hidup karena kita bergerak, dari mana gerak itu ? Jadi hidup adalah gerak. Bernafas adalah gerak, apabila kita menghentikan nafas kita maka gerak itu akan habis dan mati. Salah satu bahan terbesar untuk bergerak adalah nafas itu sendiri. Oksigen yang kita hirup dari alam semesta ini gratis, bandingkan dengan harga oksigen di Rumah Sakit, maka sukurilah itu. 

Kita memerlukan udara yang kita hirup dengan bernafas, apabila jantung kita berhenti bergerak maka proses nafas akan berhenti dan mati.  Marilah kita mencari sumber gerak kita, atau yang kita sebut Master Gerak atau Master Hidup kita. Sebuah jam elektrik sumber energinya adalah batery, maka batery tersebut kita sebut Master Gerak/Master Hidup dari jam. Tentunya kita bertanya batery itu ada yang menbuatnya demikian pula jam itu sendiri.

Badan kita terbuat dari unsur yang sebagian besar ada di bumi, dengan energy matahari dan alam semesta terbentuklah badan kita, bahkan ada yang menyebut Bapa kita adalah matahari dan Ibu kita adalah Bumi. Badan yang mati akan diproses kembali oleh Bumi dan Alam. Badan yang hidup akan terus diberi energy untuk bergerak sampai badan kita rusak dan akhirnya tak sanggup menanmpung energy atau sumber hidup dan mati.

Darimana asal hidup ? Kita masuk kekedalaman berfikir dan masuk ke hati nurani kita yang paling dalam, akal pikiran akhirnya kita hentikan karena capek tak menemukan apa-apa , dan akhirnya kita menyebut asal hidup dari Sumber Hidup kita, Master Hidup kita. Siapa Master Hidup kita? Ya, Nyawa Kita, Suksma Kita, menjelaskannya sulit tapi kenyataan ADA, buktinya kita bergerak, hidup. Karena kita mempunyai Master marilah kita kenali Master Hidup kita. Apakah Master Hidup kita Tuhan ? Bukan!!! Lalu siapa ? Kemurahan Tuhan yang memberikan Master Hidup kepada kita. 

Mencari Tuhan di alam kasar atau alam halus tidak akan ketemu, sebab yang ada di alam kasar atau alam halus adalah barang baru yang kejadiannya dari TUHAN. Kita mengetahui hal itu semua karena adanya cahaya (pencerahan) yang ada di batin kita sehingga kita menemukan Master Hidup kita, BUKAN Tuhan tapi Kemurahannya dan ada juga yang menyebut Rahmatulah.

Kita sambung lain waktu.
Rahayu, Rahayu, Rahayu, Rampes, Namaste

  

BUDI DAYA 8

Katerangannana kapercayaan sangkan jadi IMAN

Ari hartina Iman teh nya-eta geus percaya, tetep, pageuh, geus teu beunang diongget-ongget deui dina enggon-enggoning migawe sagala pagawean, lantaran geus terang anu tangtu ka nu di tujuna.

Tah nya kitu deui dina hal Agama jeung ka-Tuhanan oge teu aya bedana samemeh urang migawe teh kudu terang heula ka nu dipercaya, sangkan dina jero digawe ulah rek ham-ham jeung terang naon sababna nu matak urang kudu migawe Agama.

Di sakabeh Agama jeung ka-Tuhanan atu tangtu teu aya Rukun-rukunna (bagian-bagiannana anu kudu dipercaya jeung dipilampah), saperti dina kanyaho pribadi bae : mimiti Iman teh nomer hiji urang kudu :

Percaya ka Allah

Ari jalan-jalanna urang rek percaya ka Pangeran urang kudu nyaho sing bener heula naon ari Pangeran teh ? jeung kumaha jalannya percaya? ...... (Kalau jalan-jalannya kita akan percaya kepada Pangeran kita harus mengetahui dengan benar dulu apa itu Pangeran ? dan bagaimana jalannya/lakunya kita percaya?)

Lamun urang hayang nyaho sarta ulah nepi ka beunang dibobodo , urang ulah pisan rek gampang percaya kana beja atawa tuduh batur anu teu kaharti ku akal urang, sabab ari Pangeran mah moal beunang ku di tuduh-tuduh kana barang kajadian anu sipat anyar, anu matak ulah pisan urang kumawani arek mapandekeun  Anjeunna ka nu sifat wujuding dunya, kana cahaya, suwung jeung sajabi ti eta.  (Kalau kita ingin tahu serta jangan sampai dapat dibohongin , kita jangan sekali gampang percaya sama beja atau kata orang yang tidak keharti sama akal kita, sebab kalau Pangeran itu tidak dapat di tuduh-tuduh atau disamakan dengan barang kejadian yang sifatnya baru, oleh karena itu jangan sekali-kali kita berani mau menyamakan Beliau dengan sifat wujuding dunia , seperti kepada cahaya , suwung/kosong dan lain-lain)

Naon sababna ? Apa sebabnya ?

Ari sababna, WUJUD Pangeran mah lain barang kajadian, tapi ESTU asalnya sakabeh kajadian (lahir-batin), jadi palebah dieu tetela sarta omat urang ulah rek kagelo nyebut Pangeran ka nu lain-lain ! nya-eta anu geus  dicaritakeun di luhur tea. (Sebabnya WUJUD Pangeran itu bukan barang kejadian, tapi ESTU asalnya semua kejadian (lahir-batin), jadi disini kita jangan sekali-kali (kageloan) nyebut atau menyamakan Pangeran/Tuhan dengan yang bukan-bukan , seperti yang sudah dijelaskan di muka)  

Ari katerangan nu babaku pikeun tuduh ka Pangeran nya-eta kudu make jalan katerangan sipat anu 20, sabab lamun henteu make jalan eta mah urang hese rek ngahartina, ana teu ngarti atuh bororaah rek percaya , nyaho oge moal !.... (Kalau keterangan yang baku untuk petunjuk kepada Tuhan yaitu harus pake jalan keterangan sifat Tuhan yang 20, sebab kalau tidak pake jalan itu susah mengertinya, jadi kalo tidak mengerti atuh boro-boro mau percaya, tahu juga enggak!...)

Jeung deui lamun rek neangan WUJUD Pangeran di alam kasar mah moal panggih, sabab anu araya di alam kasar kabeh oge barang anu anyar , saperti wujud (badan) urang mah asal tina acina kadaharan anu didahar ku indung-bapa , ari kadaharan nya asal tina kaayaan dunya anu geus mangrupa (ngawujud) sarta katerapan rupa-rupa sari anu kajadian tina ayana seuneu , cai, angin jeung bumi katut hawa-hawana anu asal tina kaayaan alam (natuur), ari pangna urang nyaho kana eta rupa-rupa katerangan anu disebut di luhur lantaran ayana cahya (katerang) anu aya dina suwung (batin). Jadi tetela kabeh sakur nu diterangkeun bieu LAIN Pangeran, tapi ngan Kamurahanna bae atawa aya oge anu nyebut "Rachmatulah" tea. (Dan lagi kalau mau mencari WUJUD Pangeran/Tuhan di alam kasar, tidak bakal ketemu, sebab semua yang ada di alam kasar semua juga barang baru, seperti halnya badan kita asalnya dari inti sari makanan yang dimakan oleh ibu bapa kita; kalau makanan ya asalnya dari dunia ini yang wujudnya sudah diproses, bercampur dengan intinya api, air, angin dan bumi beserta rupa-rupa zat yang berasal dari alam semesta. Nah  Kalau bagaimana kita bisa mengetahui, mengerti,  semua keterangan, penjelasan yang disebut di atas disebabkan karena adanya CAHAYA (PENCERAHAN) yang ada di dalam batin kita (SUWUNG)  Tetapi semua yang dijelaskan tadi BUKAN Tuhan, tapi hanya KEMURAHANNYA saja atau ada juga yang menyebut "RACHMATULAH") 

BUDI DAYA 7

Terasna dongeng Pandita sabadana netepan

Di saamparan jagad jeung satungkebing langit rata-rata anu rupa mahluk Pangeran sarta bersipat manusa mah sabagian gede pada ngaraku ngabogaan Agama, malah anu tara-tara oge ngajalankeun prakna tina per-adatan Agama, eta teh babakuna sok embung ana disebut teu ber-agama ku anu sejen teh.

Ku lantaran eta atuh urang teh perlu kudu nyaho kana maksud-maksud jeung tujuan Agama, sabab ngan eta kaperluan urang pikeun anu saumumna di lahir jeung di batin ari pihartieunnana Agama teh nya-eta ibarat ageman (cecekelan) pikeun puntanganeun urang dina enggon-enggoning neangan kasalametan ti awal nepi ka-akhirna.

Jadi lamun urang hayang salamet teh nya-eta kudu beragama, sabab lamun teu ber-agama urang teh mohal nyaho di bener nya-eta jadi sok carekcok tea!

Palebah dieu tetela kajeun urang geus nyaho beredelannana (bilangan peteuyna) Rukun-rukun Agama lamun teu jeung prakna make peradatan Agama, jadi kumaha disebutna.

Jeungna deui geus diterangkeun di luhur yen meh sakabeh pada ngaku baroga Agama, tapi kulantaran dunya teh lega sarta bangsa jeung bahasana oge beda-beda, ana kitu pantes timbulna kanyaho (theori na) teh beda-beda , dimana-mana teorina beda geus tangtu prakna milampahan per-adatan Agama oge beda-beda. Nya kitu deui tina hal katerangan (tuduh jalan) kana kaTuhannana oge sejen, nurutkeun kumaha kabangsaan jeung  adat turunan ti luluhurna bae.

Ari ka-Tuhanan teh nya-eta kapercayaan; pangna urang daek nyekel Agama teh kulantaran boga kapercayaan ; tapi enggon-enggoning urang  boga kapercayaan teh kudu nyaho heula sarta oge kudu nyaho sabab-sabab pangna urang kudu percaya teh! cindekna mah "ulah rubuh-rubuh gedang!" Sabab ari teu nyaho , atawa sok tuturut munding  mah eta kapercayaan teh moal ajeg, anu matak memeh percaya teh kudu dikanyahokeun heula sing nepi ka terangna ........ ku uranga sorangan. 

BUDI DAYA (6)

DONGENG KURING

Kaleresan keur nuju aya waktos anu sae, di patapan WARUGAJATI, sang pandita JATIRASA kasumpingan ku hiji murid nu maksadna teu aya sanes kajabi ti bade tumaros tina sagala rupi hal anu perlu dikanyahokeun ku ki murid, saparantosna uluk salam sareng dicalikkeun ku sang Pandita numutkeun kana kabiasaan anjeuna, ki murid dihormat saaya-aya, disuguh ku budi parangi sae, estu teu ngabeda-beda kana martabat dunya, sanaos ka muridna oge ku anjeuna mah dipandang sami sareng ka bangsa anjeuna bae.  .....

Saparantos tuang-leueut sareng sabadana netepan, ki murid ku sang Pandita dicandak linggih deui ka bumi sareng ditaros bilih aya pamaksudanana anu perlu ditaroskeun ka anjeunna.

Ngawitan sang Pandita naros: “Lain kitu Isun (Isun teh jenengan ki murid), mama tadi geus ngadenge beja ti maneh , nerangkeun yen saahliwaris maneh anu araya di lembur, waktu maneh indit ka dieu aya dina kasalametan, eta mama henteu kurang-kurang nya ngahaturkeun rebu nuhun, Agungna ka nu KAWASA, ari jembarna mah nya ka nu ngalantarankeun, ngan bae naha maneh teh pang datang ka dieu ayeuna boga deui kaperluan anu sejen, sajabana ti manggihan mama?

ISUN : Dupi kaperluan mah kantenan seueur, nya eta ku jalaran padumukan sim abdi teh tebih ti salira, jadi anu tangtos upami aya hiji  soal anu teu acan kahartos teh, rada oge ngaraos sesah geusan tumaraosna, ku margi eta sakalian ayeuna sim abdi nuju rengse tina sok udarider, ping kalihna wireh tina ngaraos lami teu tepang sareng salira mama, nya teu aya sanes disuhunkeun sih hapunten mama sareng mugi kersa masihan pituduh jalan anu lempeng kangge nyungsi kasalametan.

PANDITA : Euh, Isun; ari tina perkara karepotan maneh ku mama oge geus teu rek dipaido, sabab mama oge nyaho ari maneh teh euweuh deui pagawean kajaba ti udarider; pikeun ngaulaan “lahir” maneh perlu meunang pamanggih sangkan meunang jalan keur kaperluan “jasmani” ; ngaulaan “batin”  nya maneeh perlu meunang pamanggih sangkan meunang jalan keur kasampurnaanana “rohani” ; ngan ayeuna mah kieu bae, mama rek carita, suga carita mama kumaneh beunang dipake OBOR anu nerangkeun barang mana anu WAJIB dipilampah , jeung barang amana nu TEU WAJIB di pilampah ku maneh, sugan sanggeus maneh nyaho mah, maneh teh moal arek daek ngaula ka nu teu wajib di kaulaan kumaneh, sabab eta balukarna matak cilaka jeung sabalikna maneh tuluy tumuluy daek ngaula ka nu wajib dikaulaan, anu balukarna matak salamet ka maneh tea.

ISUN : Euh mama, pihatur mama anu bieu ku sim abdi parantos karungu ku dua ceuli, sareng sateuacanna sim abdi henteu kirang-kirang nya ngahaturkeun rebu nuhun kana sih pawelas mama , sareng pamugi sim abdi dipasihan kakaitan  pikeun ngalampahkeunana, ku margi eta sumangga atuh ku mama enggal pedarkeun sareng pamugi ulah didingding kelir (disilokakeun) deui , supados gampil kahartos ku sim abdi.

PANDITA : Kieu gera, dina waktu ieu mah mama teh moal nyaritakeun “AWAL” jeung “AKIR” anu teu baris ka ilmu (kaharti) ku maneh; ari sababna palajaran eta mah ku maneh enggeus kabaca , seperti “AWALNA DUNYA” ceunah kitu-kitu-kitu, jeung “AKHIRNA DUNYA” ceunah: kieu-kieu-kieu ............ ari ieumah mama ngan rek nu baris manjing kana “KANYAHO” maneh kalawan nu bisa kasaksi ku akal pikiran maneh; tapi samemehna carita, rek aya nu baris ditanyakeun heula ka maneh, nyaeta kieu : ari maneh geus nyaho “BEDANA” dongeng jeung elmu?

ISUN : Bawarios sim abdi, dupi dongeng mah “nyarioskeun anu parantos kajanjenan atanapi anu teu acan kajantenan” sareng elmu mah sanes dongeng (beja ti anu sanes) namung estu anu natrat kauninga sareng kasaksi ku akal-pikiran pribadi.

PANDITA : Bener kitu, sukur maneh nggeus ngarti ka palebah dinya; ari cara mama mah pangna nanya kitu soteh taya lian lantaran loba jalma “TUKANG DONGENG” anu hayang disebut “TUKANG NGELMU” , samarukna ari elmu aya tukangna; jeung loba anu ngaku geus tutup elmuna, samarukna ari elmu aya tutupna.

Tapi sakituna deui kajeun maneh geus ngarti, moal weleh ku mama, sakalian nerangkeun mah nya rek nyaritakeun bae, naon ari hartina ILMU. Ari ILMU teh nyaeta hiji sifat Pangeran, anu perhatieunana “UNINGA” , ku sakitu oge maneh kudu ngarti “MOHAL” aya hiji mahluk anu tutup ilmuna, sabab anu tutup ilmu mah ngan Wujudna Pangeran, jeung “MOHAL” aya mahluk anu jadi tukang ilmu sabab anu jadi tukang ilmu mah ngan Anu Uninga (Aliman) nya ngan sipatna Pangeran keneh bae. Ari mungguh di mahluk mah kanyahona teh ngan sakadar kasipatan wungkul. Kateranganna kie:  Saparti maneh waktu gubragna ka alah lahir, gening di jasmanian dirohanian, ari anu disebut jasmani teh nya-eta anggahota lahir, jeung anu disebut rohani nya-eta anu ngusik malikkeun anggahota tea, tapi dina waktu harita (keur acan baleg) , maneh teh mun ceuk sompralna mah , boga panon acan nyaho nenjo, boga ceuli acan nyaho ngadenge, boga uteuk acan nyaho eling, boga ati acan nyaho mikir, boga sungut acan nyaho ngomong, boga sarap acan nyaho ngarasa, boga irung acan nyaho ngambeu, boga leungeun acan nyaho obah, jeung suku acan nyaho ngalangkah; tina kanyaahna  anu ngurus ka maneh, jasmani maneh diurus lahirna, jeung rohani maneh diurus budina, atuh ku ayana pangurus tea, laun-laun maneh teh sanggeusna baleg tuluy tina urusan lahir (dunya) maneh boga pangarti, sarta tina urusan batin maneh boga budi . . . . . .

Tah sanggeus aya eta budi jeung pangarti di maneh, tuluy maneh ngarasa boga ngaran “ISUN” tea, sarta oge tuluy “ISUN” ngarasa boga kawajibab sorangan kalawan teu kudu ditungtun deui kubatur pikeun ngamudi  sangkan lahir jeung batin maneh ulah pinanggih jeung  katugenahan, buktina Isun (pangarti jeung budi maneh) teu eureun-ereun udar-ider di barengan ku curiga sieun jasmani teu kaurus, sieun rohani dipake kana jalan anu teu pantes karena palebah dieu jadi bukti anu tetep, kajeun boga pangarti tur bisa maca kitab nanahaon oge, ari teu boga perasaan mah eta sarua bae jeung jelema TEU BERBUDI alis teu nyaho kana “KABATINAN” (komo ka Allah an mah!) sarta sabalikna kajeun Isun teu ngarti maca kitab oge, lantaran teu diajar tea, ari daek ngajalankeun parasaan hade mah eta sarua jeung nyaho kana “KABATINAN” ; nu matak sok aya carita kieu : Saha-saha anu nyaho kaperluan dirina eta sarua jeung nyaho kana kaperluan ka Allah an , kitu deui kajeun nyaho kabatinan ari teu nyaho ka lahir eta sarua jeung teu BERPANGARTI (mohal nyaho kana dunya-dunya acan).

Ari ayeuna cara maneh, ISUN !, lamun hayang salamet sanggeus nyaho (ngabogaan pangarti jeung budi) , atuh tinggal ngajalankeun bae, sakabeh anu teu wajib aya di Allh ku maneh ulah dijalankeun, Insya Allah tangtu maneh bisa salamet !!!     

ISUN : Sacariosna mama bieu , ku abdi parantos kahartos, yen ayana “NGARAN ISUN” teh sanggeus sim-abdi baleg (boga pangarti sareng budi) sarta eta pangarti keur abdi ngaulaan lahir , mung saur mama bieu  yen abdi kedah ngajalankeun pagawean anu wajib aya di sifat Allah , sareng teu ngawajibkeun pagawean anu teu aya di sipat Allah , tah eta pamugi ku kersa mama diterangkeun deui.

PANDITA : Sukur Isun maneh aya pertanyaan ka mama, ari sababna “MEUREUN” pangna maneh nanya teh aya maksud rek dijalankeun . . . . Tadi geus di terangkeun yen pangarti jeung budi eta jadi parabot pikeun “ngamudi” tujuan maneh kana “kasalametan” – ari kasalametan teh nya nu aya dina “salamet”  -- ari nu “salamet” teh nya eta nu geus jadi “kaulana Gusti” – ari anu jadi “kaulana Gusti” nya eta nu geus bisa “ngaulaan kalawan sampurna (euweuh cawadeunnana = Suci Hade) ka Gustina”.

Ari ayena mah kieu bae Isun , lamun maneh “nyaho” yen Gusti maneh teh ngagaduhan 20 sipat Nu Maha Suci atuh prak bae geura :  

Wujudkeun kalakuan hade, sabab Pangeran maneh “WUJUDNA” Maha Suci.

Heulakeun kalakuan hade, sabab Pangeran maneh “KIDAM” (tiheula) Maha Suci na.

Langgengkeun kalakuan hade, sabab Pangeran maneh “BAQO” (langgeng) Maha Sucina.

Adegkeun ku maneh kalakuan anu hade, sabab Pangeran maneh “MUHALAFAT-ULILHAWADIS”                  (ngadeg ku anjeun) Maha Sucina.

Bedakeun nu wajib jeung nu teu wajib aya di Sipat Gusti , sabab Pangeran maneh   KIAMUHUTAALA BINAFSIHI (beda).

Tunggalkeun maneh jeung kalakuan hade, sabab Pangeran maneh WAHDANIAT (nunggal) Maha Sucina.

Sing kawasa ngajalankeun hade, sabab Pangeran maneh Nu Kawasa (Kodiran) Maha Sucina.

Sing daek ngajalankeun hade, sabab Pangeran maneh Nu Kersa (Muridan) Maha Sucina.

Sing nyaho ka nu hade dipilampah ku maneh, sabab Pangeran maneh Nu Uninga (Aliman) Maha   Sucina.

Hirupkeun anggahota maneh keur ngajalankeun hade, sabab Pangeran maneh Nu Hirup (Hayan) Maha Sucina.

Dengekeun kana kahadean. Sabab Pangeran maneh Maha Suci Ngarunguna (Samian).

Tenjokeun kanan kahadean, sabab Pangeran maneh Maha Suci Ningalina (Basiran).

Ucapkeun kahadean, sabab Pangeran maneh Maha Suci Ngandikana (Mutakaliman)

Ari parabot keur migawena kapan aya di maneh :

     Dat jeung a-dat maneh nu asal ti  kudrat Maha Suci

     Kadaek     maneh nu asal ti iradat  Maha Suci

     Kanyaho   maneh nu asal ti ilmu Maha Suci

     Hirup         maneh nu asal ti hajat Maha Suci

     Denge       maneh nu asal ti sama   Maha Suci

     Awas         maneh nu asal ti basar  Maha Suci

     Ucap          maneh nu asal ti kalam Maha Suci

Jadi lamun maneh nirca (sulaya) nya lampah atuh maneh teh “lain” jadi kaula-ning Allah, tapi nu tangtu jadi Kaula-ning Setan ! ! ! sabab ?

Saha-saha nu sok “ngawujudkeun goreng” kajeun teuing bisa ngadongeng rupa-rupa basa   atawa  maca                                     nanaon oge “tetep” ngarana “teu nyaho” di bener! Nya eta :

    Nu sok miheulakeun  goreng

    Nu sok ngalanggengkeun goreng

    Nu sok ngadegkeun goreng

    Nu sok teu bisa ngabedakeun goreng jeung hade

    Nu sok nunggalkeun goreng

    Nu sok kawasa ngajalankeun goreng

    Nu sok daek ngajalankeun goreng

    Nu sok nyahona ngajalankeun goreng

    Nu sok hirupna dipake ngajalankeun goreng

    Nu sok dengena dipake ngajalankeun goreng

    Nu sok tenjona dipake ngajalankeun goreng

    Nu sok ucapna dipake ngajalankeun goreng

Lantaran kitu anu tangtu “euweuh” hadena, malah sabalikna maneh teh jadi :

                   
    Kawasa ning dina goreng
    Daek ning dina goreng            
    Nyaho ning dina goreng
    Hirup ning dina goreng
    Denge ning dina goreng
    Tenjo ning dina goreng
    Ucap ning dina goreng

Ari goreng teh lain sipat Pangeran tapi sipat Setan, nya kitu deui saha-saha nu ngaulaan Setan, ayeuna oge geusa jadi “Kaula-ning Setan!”  Cindekna sipat setan teu wajib ayana dina sipat Pangeran! Nu matak kumaneh teu wajib dilampahkeun, nu temahna matak cilaka ! ! !

ISUN : Katerangan anu parantos dicarioskeun ku mama bieu, kahartosna ku sim-abdi, sim-abdi teh dikedahkeun (ngagaduhan kawajiban) ngawulaan ka nu wajib di kaulaan ku sim-abdi; nya eta :

                NGALAMPAHKEUN         : 20 SIPAT NU HARADE

                NUMUTKEUN                    : 20 SIPAT NU MAHA SUCI

                NGAJAUHAN                     : 20 SIPAT NU TEU WAJIB

PANDITA : Enya kitu, sabab bongan maneh hayang jadi KAWULANA-ALLAH (Inni lilahi) JEUNG (wa) hayang jadi  KAWULA NU PASRAH (Inna lilahi) sarta TEU PISAH JEUNG GUSTI (Rojiun) – Bongan maneh nyaho sarta geus nga’enyakeun yen teu pisah jeung Kawelasna (Rochman) – Ka’asihna (Rochim) Pangeran oge bet sakieu ngeunah ngeunahna – Komo meureun dina WUJUD RASUL ALLAH nu ngagaduhan sipat Rochman-Rochim mah!

Supaya leuwih terang ku mama ieu dicaritakeun deui :

Pangeran maneh (NU AGUNG) Sifatna 20 “MAHA SUCI” (sagarana suci = pang suci-sucina, pang sampurna-sampurnana) atuh maneh (makhluk) lamun hayang jadi (hayang ngabogaan titel “Kawula Gusti”, nya kudu migawe kalakuan” 20 Sipat Suci “ , sing enya, sing jati, ulah palsu, sing sampurna, ulah aya cawadeunnana  ngawula teh, geura jaga “jasmani” maneh ulah pikateuresepeun, “rochani” maneh ulah ngagerakkeun jasmani kana jalan nu teu suci, kanu teu sampurna! Sabab nu bisa boga pangkat “Kawula” ngan “nu kumawula” ulah ngan di APALKEUN bae parentah teh, tapi kudu di AF’ALKEUN !

ISUN : Sacariosna mama ku sim abdi sadayana kahartos, sareng sim abdi henteu kirang-kirang nya nganuhunkeun rebu nuhun,wireh ayeuna ku sim-abdi kapendak “yen enya” tiasana ngagaduhan titel “kawula” teh sim-abdi kedah migawe pagawean kawula (kumawula tea), -- dupi parabotna nya Jasmani  nu ngawujud di lahir, sareng Rochani nu ngawujudkeunnana pagawean, sim-abdi (Isun) nu nekadkeunnana.

PANDITA : Enya kitu, kapan bareto geuning maneh ku mama diajar ngucapkeun kalimah “Sahadat” nu pihartieunnana Isun Nekadkeun yuen teu aya deui nu disembah (dikawulaan) anging Allah, jeung Isun nekadkeun yen K.N. Muhammad (Kakasih nu geus bisa kumawula) jadi utusannana Allah, lain kitu? Tah ari ayeuna ku maneh geus kapanggih, tur waktu ieu maneh keur aya dina jasmani anu lengkep jeung Rochani-na, geura prak atuh geura tekadkeun, da nu migawena mah lain maneh.

ISUN : Eh yaktos mama, sugan teh satadina mah sim-abdi ngan dipiwrang “ngucapkeun” wungkl, dupi ayeuna kahartosna ku sim-abdi geuning eta teh bet sim-abdi kudu boga tekad sorangan, cindekna mah sim-abdi dipiwarang “migawe perentah” tea, dupi parabotna nya Ruchani nu aya dina “Jasmani.”

PANDITA : His atuh ngan semet ngucap wungkul mah “salah” ari kitu mah budak nu can baleg oge bisaeun, ari ayenan mah da geusa baleg nya kudu “tekadkeun.”

ISUN : Yaktos mama, mung sakali deui sim-abdi tumaros, wireh kapungkur sim-abdi nguping yen hartosna “Kalimah Sahadat” teh kieu :

   1 harti : Isun angawaruhi (nganyahokeun) yen teu aya deui Pangeran anging Allah, sareng K.N.  
   Muhammad teh UtusanNa

   1 harti : Isun anakseni ( nyaksian) sareng

   1 harti : Isun anekadaken (nekadkeun), tah ku margi eta, kumaha eta teh ?

PANDITA : Hih ari maneh, nya eta pangna maneh kudu nganyahokeun teh sangkan maneh ulah salah nya Mangeran , ari parabotna pangna bisa nganyahokeun nya eta ku kanyaho maneh anu asal ti ilmu tea , kapan kieu geura : sanajan sakitu rapetna (estu teu aya antarana) urat beuheung jeung beuheungna , ari geus nyaho mah kapan bisa nuduhkeun anu mana anu disebut beuheung jeung mana anu disebut urat , lain kitu? Jadi lamun maneh teu nyaho mah sanajan dituduh-tuduh oge tetep bae maneh moal nyaho ! Saperti gula jeung amisna oge nu “siga” euweuh antarana , kapan ari geus nyaho mah maneh bisa nyebut gula teh kana wujudna,  nyebut amis teh kana rasana ! ...... Jasmani maneh teu aya antarana jeung Rochani tapi ayena maneh sanggeus nyaho mah meureun bisa nuduh yen jasmani mah nu di-daya upayakeun jeung ari rohani mah nya eta anu ngadaya-ngupayakeun , numatak sanajan sakitu pondokna katerangan mama, sugan ayeuna ku maneh kaharti yen “enyana” maneh teh sanajan rek migawe agama oge kudu “nganyahokeun” sanggeus nyaho tuluy bisa “nyaksian” mana nu di asmaan Allah jeung mana “Rasulna” – Ari geus nyaho sarta geus nyaksian ku kanyaho maneh tea, atuh nya tinggal “NEKADKEUN”-nana . – Migawe nya ku jasmani nu di daya-upayakeun ku Rohanina ; kumaha kaharti ?

ISUN : Sacariosan mama sadayana ku sim-abdi kahartos pisan , malah ngaraos nambihan kanyaho tina per-elmuan , ana kitu pangna ari geus nyaho mah sanajan cai jeung kopi nu geus ngagulung  jadi hiji oge , urang tiasa ngabedakeun  mana anu disebut cai jeung mana anu disebut kopi, nyaeta ku maneh parabot kanyaho tea , ana nyebut cai tangtu kanu ngemplangna sareng nyebut kopi teh kanu ngambangna.

PANDITA : Enya bener kitu, tah ku lantaran eta ayeuna maneh sanajan jauh jeung mama oge , ari geus kanyaho mah teu kudu nanya kanu jauh, geura tanya kanyaho maneh tea nu geus bisa misahkeun hade jeung goreng.  ........Ari guruna pikeun conto geura guruan diri maneh pribadi, saperti : Geuning dimana-mana salah sahiji anggahota maneh meunang kacilakaan sakabeh anggahota maneh  sok milu ngarasa tugenah malah dina silih tulungannana oge tara nunggu diparentah deui , sabab pada ngarasa boga kawajiban mangeran kana wujudna, nya kitu deui wujudna teh manut kana rasana. Contona : Lamun cingir maneh meunang cilaka, katojos atawa naon bae, geuning sakabeh ramo ti sejen leungeun kalawan teu diniatan deui ku maneh kanyaho-kanyahoan geus teu ngarontok, maksudna nulung kanu meunang cilaka tea, meureun maneh ge ngarasa, boh keur waktu kapeureumpeunan , titajong, jeung naon bae, yen enyana sakabeh anggahota milu ngarasakeun jeung tuluy silih belaanana sangkan pada jadi anggahota ulah aya sahiji nu meunang cilaka.....

Tah lamun maneh nggeus ngarti kana caritaan mama anu bieu, sugan sanajan sakitu pondokna cing sing daek nulung kanu butuh, nalang kanu susah, nganteur kanu keueung, turutan cara anggahota anu geus minangka  jadi guru laku lampah, sangkan maneh daek silih pakanyaah , silih pikasih jeung sasama maneh nu pada jadi anggahota (eusina) dunya ieu, da eusina dunya teh saruwa jeung anggahota nu aya di badan maneh.

ISUN : Euh, nuhun pisan mama, sacariosan mama ku sim-abdi bade di teundeun dina embun-embunan sareng satiasa-tiasa ku sim-abdi bade dilampahkeun, mugi-mugi mama kersa ngado’akeun supados sim-abdi dipasihan kakiatan pikeun ngalampahkeunnana.

PANDITA : Ari cara mama mah sanajan teu dipenta oge ku nu jadi murid, ari ngadu’akeun mah estu teu aya eureuna, da ari karisi jeung sempan mah teu suwung-suwung sieun aya salah sahiji nu geus wani ngajalankeun kagorengan, sok sumawonana nepi ka cilaka, da saenyana kagorengan murid teh ari ku teu nyaho mah sok di-sakompet daunkeun  jeung nu jadi guruna, ku lantaran eta mama mihape ngaran mama , maneh sing daek ngajalankeun kalakuan nu harade. Komo lamun maneh geus ngaku jadi umat Nabi, ulah wani ngalampahkeun nu sulaya jeung parentah Nabi, sabab eta oge ku nu teu nyaho mah Nabi maneh teh matak teu aya nu percaya, ana Nabi maneh teu dipercaya , atuh Rasul maneh oge moal dijieun panutan, ana Rasul maneh teu dijieun panutan , Pangeran maneh oge Wujudna moal disebut Nu Maha Suci ....Tah ku sakitu oge meureun kaharti jadi sidik nu salah teh tekad maneh, geus bae Jasmani jeung Rochani oge kabawa goreng , padahal Jasmani jeung Rohani mah ngan wungkul nyumponan kanu boga tekad (nya maneh tea!) . Ana Jasmani jeung Rochani ku maneh dipake goreng , eta sarua jeung maneh ngagogoreng ka Pangeran maneh , ana ngagogoreng ka Pangeran maneh, atuh maneh teh teu Syahadat , upama maneh teu Syahadat, atuh moal bisa kasebut bisa Solat, Zakat Pitrah sumawona, Puasa komo, boro raah bisa ngaji rasa batur, rasa sorangan oge te kaaji , atuh ana kitu mah maneh teh (lamun ngalampahkeun goreng ) munggah jadi hijina oge tangtu jeung Setan !

ISUN : Kahartos mama, kahartos ....Nuhun mama, nuhun !

PANDITA : Sukur ari geus kaharti mah, ngan ayeuna panutup carita mama, ieu mama rek carita saeutik, itung-itung pibekeleun maneh satungtung jauh jeung mama bisi aya nu ngolo-ngolo , nu maksudna ukur nipu kana kaayaan maneh , nyaeta jalema nu sok wani tudah-tuduh atawa umaku pinter , majar geus panggih jeng Allah nerangkeun eusi swarga ku hayangna di percaya. Sawajibna maneh ulah rek ngaduwan, nyempad kana caritana bisi manehna teu ngeunaheun , ngan satungtung maneh nyanghareup geura tanya diri maneh, kanyaho nu tadi tea, sina nguji caritana, akal pikiran deukeutkeun, sangkan nyaksian salah benerna, mun teu kaharti ku akal, teu asup kana pikiran eta ulah percaya.

ISUN : Ari tina perkawis eta mah sugan ti ayeuna kapayun upami aya nu kitu , sacariosan mama maksad bade dilampahkeun.......Mung sakalian tumaros mugi mama ulah kapambeng nya kersa masihan pituduh ka sim-abdi.

Kumaha bentena “Kaayaan dunya, boh Datna, Sipatna, Af’alna sareng Asmana upami diterangkeun sareng kaayaan Gusti ?”

PANDITA : Ayeuna mah kieu bae sangkan maneh ulah poho, itung-itung nyieun pagawean di lembur, catet iyeu carita mama :

Ari nu lumbrah disebut “dunya” nya ieu sakabeh kaayaan “lahir” – kaayaan “lahir” nyaeta sakabeh kajadian nu make lantaran “seuneu, cai, angin jeung bumi” – ari seuneu, cai, anging jeung bumi nyaeta “NGARAN = ASMA” tina rasa nu geus ngawujud.

Saperti : Rasa panas, kajeun teuing miliunan graad panasna, tapi ari acan ngawujud mah eta “acan” boga ngaran seuneu , sanggeus eta rasa “ngawujud” nya tuluy dingaranan seuneu, jadi anu dingaranan : 

-          SEUNEU , nyaeta Rasa pana nu geus ngawujud

-          CAI, nyaeta Rasa tiia nu geus ngawujud

-          ANGIN, nyaeta Rasa hiliwir nu geus ngawujud

-          BUMI, nyaeta rasa tetep nu geus ngawujud

Jadi :  Wujudna “Rasa panas” eta DATNA seuneu. Sangkan ulah hese nerangkeun “beureum eta SIFAT na seune. Ngaran kumaha basana ba, eta ASMA na seuneu. Nu nyahoeun nya jadi AF’AL na seuneu. Nya kitu deui :

Wujud Rasa tiis eta DAT na cai, Bodas eta Sifatna cai, Ngaran (kumaha basana bae) eta ASMA cai, Nu nyahoeun nya eta jadi AF’ALNA eta cai.

Wujud Rasa nu Ngahiliwir eta DAT na angin, Koneng eta SIFAT na angin, Ngaran (kumaha basana bae) eta ASMA na, Nu nyahoeun  eta AF’AL na angin.

Wujud Rasa tetep eta DAT na bumi, Hideung eta SIFAT na bumi, Ngaran (kumaha basana bae) eta ASMA na bumi, Nu nyahoeun eta AF’AL na bumi.

Tah kitu ari katerang mama tia,” Dat, Sifat, Asma, Af’al na” lantaran nu jadi Dunya, ari geus jadi dunya mah tuluy jadi deui rupa-rupa kajadian anyar, nu aya Dat tan (Wujudan), Sipatan (Rupaan), Asmaan (Ngaranan), ari Af’al na ku nu” nyaho” deui bae.

Ari Rasa-rasa nu diterangkeun tadi eta kabeh “mun teu salah” asal ti : “ Rasul Allah.”

Ari DATNA       Pangeran nya eta “Wujud” Rasul-Allah

Ari SIFATNA    Pangeran nya eta Rochman-Rochim

Ari ASMANA    Pangeran nya eta Kumaha basana bae

Ari AF’ALNA    Pangeran nya eta ku kawula-Na, nya eta Nu Suci = Sampurna ngawulana

Ku katerangan nu bieu , tur sakitu saeutikna, suga engke ku maneh di lembur bisa leuwih luas dihartikeunnana, yen “enyana” sakabeh.

Wujud dunya jadi kanyataan ayana Wujud Allah.

Rasa dunya jadi kanyataan ayana Rasul Allah.

Sarta engke lamun geus kaharti bener, sugan tuluy maneh nurutan kana laku lampahna “anggahota” maneh nu jadi “jiwana” badan maneh, silih-pikawekas, silih-pikaasihna, silih tulungannana dina waktu meunang papait, sakanyeri-sakagenah , geuning waktu salah – sahiji  anggahota, boh leungeun atawa suku, panon atawa ceuli, j.s.t.e. pinanggih jeung kanyerian, bet sakabeh anggahota nu jaradi jiwa-badan maneh pada ngarilu tugenah, sarta meureun geus kaharti yen reugreugna badan maneh teh lamun Anggahota nu jadi jiwa maneh eukeur aya dina kasalametan, ari jalanna salamet nya eta lamun anggahota pada boga kawajiban, “ silih-jaga, silih-riksa” sangkan ulah pinanggih jeung kacilakaan  (kagorengan). – Nu matak lamun maneh geus ngaharti bener, yen Cageur Anggahota maneh, bageur kalakuan maneh eta matak salamet. – Sugan ari aggahota maneh salamet mah tuluy maneh bisa jadi anggahota nu hade tina “Dunya iyeu nu gede”, sabab badan maneh teh samestina milu jadi tur nyalametkeun nu jadi “jiwana dunya iyeu nu gede”, prak-prakanana nurut (“miconto”) sacara kalakuannana aggahota nu aya di dunya maneh nu leutik (badan) tea.

Sakali deui ieu mama nerangkeun : “Yen saenyana sakabeh nu aya di dunya ieu nu gede teh jadi “anggahotana”  ari anggahota teh nya jadi jiwana ! Nu matak lamun ngajalankeun goreng, eta maneh lain ngan ngaruksak kana kapercayaan diri maneh bae, tapi sarua jeung ngaruksak kana kapercayaannana dunya ieu nu gede ! jadi ayeuna:   “geura nyaah ka diri”  -- “gera nyaah ka Dunya”  “ geura pandang diri batur, sing cara ka diri maneh sorangan ! “ – sabab saha-saha nu teu nyaah kana dirina (resep ngalampahkeun goreng) eta sarua bae ngotoran dunya iyeu nu gede !

Ngan sakali deui itung-itung panutup obrolan urang ti tadi kahayang mama :

-          “Anggahota maneh sing mulus (ulah cawadeun jeung sehatna), ari anggahota  eta teh jadi jiwana badan,

-          mun anggahota maneh teu mulus, jiwa maneh tangtu jadi kalang-kabut,

-          badan maneh nu tangtu ngarasa rugi !”

-          “Sabalikna mun badan maneh salamet,

-          badan teh bakal bisa dei jadi anggahota dunya gede,

-          ari anggahota teh jiwana tea, sarta jiwana dunya gede gumantung ka anggahota nu marulus,

-          tapi lamun maneh teu salamet (jahat), dunya gede oge ku “ayana” maneh teh, tangtu milu ngarasa rugina......

ISUN : Kahartos pisan, mung mugi-mugi bae sim-abdi dina enggon-enggoning dijasmanian sareng di rochanian di dunya gede ieu teh sing aya gunana kangge dunya katut eusina.

PANDITA : Puguh bae, sabab di dunya ieu teh urang sarerea ngan ibarat nu keur tooneel (ngalakon) dina luhur panggung kamedi, bari ngarigelkeun (ngamaenkeun) sapakean-sapakeannana, ku lantaran eta geura turut sarta kanyahokeun kumaha pipanteseunnana jasmani maneh di daya upayakeunnana di dunya gede ieu, sangkan ulah kacawad ku dunya jeung pangeusina, tur ulah ngalanggar kana paraturannana nu geus ditetepkeun ku Drigama jeung Agama, nya eta :

Mun maneh make jasmani manusa, geura lampahkeun kamanusaan.

Mun maneh make pakean haji, geura lampahkeun kahajian.

Mun maneh ditiung, geura ditiung ku lampah nu harade.

Sabab ti badan nepi kana pakean eta geus mere pagawean ka maneh, sarta pikeun maneh nyusurupna nya-eta ku kanyaho maneh tea.

Karena lamun maneh teu nyaho, kumaha engke dina luhur panggung, ari pakean cara (dijieun) ki-kiaian ana prak laku lampah siga anak muda (budak ngora), atuh anu tangtu  nu lalajo oge teu resepeun , lantaran ku teu surup tea, komo ari cara anu jadi tooneel-directeurna mah, tarakadang maneh moal dijieun anggahota (panggawe) deui tina ena tooneel.

Kumawula ka Gusti oge eta teu sabaraha bedana, numatak geuning ku aksara BISMILAHI (pamuji ka Gusti) oge sok dimimitian ku ALIF heula, sigana bae eta ngandung maksud nu kieu hartina: Samemeh nyebut asma Pangeran teh samistina mah kudu lempeng heula patekadan, sabab lamun teu lempeng nya lampah mah sanajan muji ku ucap ka Gusti taya eureuna  oge, eta teh taya gunana....., ku lantaran eta samistina kudu boga curiga, sacara urang ka nu jadi dunungan geuning sok boga sieun aya kasalahan lampah atawa pagawean , tampolana eta kasieun teh sok kabawa ka imah, cing atuh ka Pangeran oge sing nepi ka kitu, ulah ngan nyuriga sieun teu kapake ku dunungan bae, sieun barang aya nu maling bae, tapi sing boga oge curiga sien KUMAHA lamun Rochani nu ngusik-malikeun jasmani urang ninggalkeun? Kapan eta nu mahal hargana teh. Malah ceuk nu nyanyahoan mah Rochani nu aya dina badan urang teh beunang oge diibaratkeun swarga urang di dunya anu leutik. Sarta karaosannana taya tandingna, ibarat widadarina, hayang majik teh salawasna.

Tapi palebah dieu mah mamameta maaf nu dicaritakeun bieu  teh ngan” ibarat” bae. Lain swarga enyaan atawa widadari enyaan, ari nu enyaan na mah, walahu .......geura pikir bae ku maneh.

Sanajan ngabogaan dunya oge, kumaha lamun teu boga pangawasa ?

Sanajan ngabogaan dunya oge, kumaha lamun teu boga kadaek ?                                           

Sanajan ngabogaan dunya oge, kumaha lamun teu boga kanyaho ?

Sanajan ngabogaan dunya oge, kumaha lamun teu boga hirup ?

Sanajan ngabogaan dunya oge, kumaha lamun teu boga denge ?                                             

Sanajan ngabogaan dunya oge, kumaha lamun teu boga tenjo ?

Sanajan ngabogaan dunya oge, kumaha lamun teu boga ucap ?

Jeun kumaha cing raosna ?

Aya rasa nu nandingan ?

Sugan ari kumaneh geus kaharti yen enyana rochani teh hargana leuwih mahal ti batan kaayaan dunya nu sakieu gedena, tur euweuh hiji toko anu bisa ngajuwal, sugan geugeuy maneh moal arek migawe hiji pagawean  nu temahna matak nyilakakeun ka batur nu jadi sasama maneh hirup, sumawonna keur diri maneh pribadi.

.......................................................................................................................................................

Keur nuju raraosna garunem catur, ngan “trung” bae kohkol di Kaum, di tema ku sora kohkol-kojkol di unggal langgar, nawiskeun wanci geus Asar, nu adan pating careluk muji Asma nu Agung, Gusti Allah anu Murba, ngajak mangeran ka Allah, tur manut ka Rasullulah , salat nyembah ka Hyang Suksma, nu jadi sembaheun saalam kabeh, nu masihan fahla ageng nu karaos ku sadaya, nu pantes disebut akbar, sareng estu teu aya deui Pangeran nu wajib dikawulaan, kajabi Wujud Anjeunna.

.........................................................................................................................................................

PANDITA : Aeh, geuning ieu teh geus Asar, hayu atuh urang netepan heula, rasa mama mah urang ngobrol teh can lila, mana horeng ieu geuning meujeuhna urang areureun heula, tapi sakitu deui sakalian bae mama rek nanya, naha maneh teh rek balik iraha ?

ISUN : Upami kawidian mah maksad bade engke bae sabadana netepan, ari margina sim-abdi di lembur dinten enjing teh gaduh maksad bade ngawitan tandur ..... dupi binih anu ti salira, ku sim-abdi sakabawana bade dibawa bae, sareng kapayun bilih aya kakirangan mugi mama kersa masihan deui.

PANDITA : Taya halangannana ari ku maneh rek dipelakkeun mah, ngan pamenta mama : “sing bener jajarannana, sing ati-ati nya ngajagana, ma’lum usum hileud, ari hileudna teh nya eta babakuna nu nomer hiji anging makhluk nu sirik-pidik , gawena upat-simuat, caritana kitu-kieu tapi teu maksud menerkeun , malah anggur ngagorengkeun nu lempeng ge di pengkolkeun , ni kitu mending pek ingkeun. Sabab lamun dilawanan, carita jeg siluman, ka urang sok molototan, rasana bener sorangan.

Palebah dieu sing sabar teh, turutan tuh sakabeh tatangkalan nu jadi eusina ieu dunya, naha aya hiji tangkal nu buahan lain buahna, daunan lain daunna , kembangan lain kembangna, enz ?.................. Geuning tuh kalapa, tangkalna kalapa buahna kalapa malah sagala-galana oge kalapa, nu sejen ge kitu deui !..... ......

Jeung sakabeh , hirupna teh estu berguna keur sakabeh mahluk anu ngareusian dunya gede  ieu, contona tina tatangkalan jeung bubuahan nu ngareunah nepi ka tatangkalan nu ngandung racun pisan eta berguna . . . karena lamun teu aya nu karitu , kamana sarina ieu dunya surupna? Mohal sugan ari kalapa  atawa racun mah surup ka maneh !!! Sari buah kapan surupna ka buah deui. Haseum, amis, peuheur, enz. Kapan puguh surupannana ! .... Nya kitu ayeuna maneh, gera petakeun kanyaho, sing surup ka adeg maneh, da maneh ge bangsa mahluk, nu wajib jadi kawula, tur saeutik-eutikeun geus nyaho :

NAON HARTINA

I L M U ?

NAON HARTINA

ILMU ?

Mun Isun nyaho ka diri,

Sugan moal hiri dengki,

Malah loba suka seuri,

Ngumbara di alam Mulki,

Mulki teh bejana dunya,

Nu peutingna nanding beurang,

Matak Isun sing karunya,

Ka sasama nu teu terang,

Bejaan geura bejaan,

Ulah resep maseaan,

Mun puji Isun enyaan

Tangtu miceun kasatoan

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Choiceless Awareness

BANGALORE 1ST PUBLIC TALK 4TH JULY,
1948

Instead of making a speech, I am going to answer as many  questions as possible, and before doing so, I would like to point out something with regard to answering questions. One can ask any question; but to have a right answer, the question must also be right. If it is a serious question put by a serious person, by an earnest person who is seeking out the solution of a very difficult problem, then, obviously, there will be an answer befitting that question. But what generally happens is that lots of questions are sent in, sometimes very absurd ones, and then there is a demand that all those questions be answered. It seems to me such a waste of time to ask superficial questions and expect very serious answers. I have several questions here, and I am going to try to answer them from what I think is the most serious point of view; and, if I may suggest, as this is a small audience, perhaps you will interrupt me if the answer is not very clear, so that you and I can discuss the question 

Question: What can the average decent man do to put an end to our communal problem?

Krishnamurti: Obviously the sense of separatism is spreading throughout the world. Each successive war is creating more separatism, more nationalism, more sovereign governments, and so on. Especially in India, this problem of communal dissension is on the increase. Why? First of all, obviously, because people are seeking jobs. The more separate governments there are, the more jobs there will be; but that is a very shortsighted policy, is it not?

Because, eventually the world's tendency will be more and more towards federation, towards a coming together, and not a constant breaking up. Surely, any decent person who really thinks about this situation - which is not merely Indian, but a world affair - , must first be free from nationalism, not only in matters of state, but in thought, in action, in feeling. After all, communalism is merely a branch of nationalism. Belonging to a particular country, to a particular race or group of people, or to a particular ideology, tends more and more to divide people, to create antagonism and hatred between man and man. Obviously, that is not the solution to the world's chaos. So, what each one of us can do is to be noncommunal:

We can cease to be Brahmins, cease to belong to any caste or to any country. But that is very difficult, because by tradition, by occupation, by tendency, we are conditioned to a particular pattern of action; and to break away from it is extremely hard. We may want to break away, but family tradition, religious orthodoxy, and so on, all prevent us. It is only men of goodwill who really seek goodwill, who desire to be friendly; and only such men will free themselves from all these limitations which create chaos.

So, it seems to me that to put an end to this communal contention, one must begin with oneself, and not wait for somebody else, for legislation, for government, to act. Because, after all, compulsion or legislation does not solve the problem. The spirit of communalism, separatism, of belonging to a particular class or ideology, to a religion, does ultimately create conflict and antagonism between human beings. Friendliness is not brought about by compulsion, and to look to compulsion, surely, is not the answer. So the way out of this is for each one, for every individual, for you and me, to break away from the communal spirit, from nationalism Is that not the only way out of this difficulty.  

Because, as long as the mind and the heart are not willing to be open and friendly, mere compulsion or legislation is not going to solve this problem. So, it is obviously the responsibility of each one of us, living as we do in a particular community, in a particular nation or group of people, to break away from the narrow spirit of separatism.

The difficulty is that most of us have grievances. Most of us agree with the ideal that we should break away and create a new world, a new set of ideas, and so on; but when we go back home the compulsion of environmental influences is so strong that we fall back - and that is the greatest difficulty, is it not? Intellectually we agree about the absurdity of communal contention, but very few of us care to sit down and think out the whole issue and discover the contributory causes. Belonging to any particular group, whether of social action or of political action, does create antagonism, separatism; and real revolution is not brought about by following any particular ideology, because revolution based on ideology creates antagonisms at different levels and therefore is a continuation of the same thing. So this communal dissension, obviously, can come to an end only when we see the whole absurdity of separate action, of a particular ideology, morality, or organized religion - whether Christianity, Hinduism, or any other organized and limited religion.

Audience: All this sounds very convincing, but in action it is very difficult; and as you say, when we go home most of us are entirely different people from what we are here. Although we may listen to you and think bout what you say, the result depends on each one of us. There is always this "but."
Audience: This move to do away with organized religion may itself form an organized religion.

Krishnamurti: How, Sir?

Audience: For instance, neither Christ nor Ramakrishna Paramahamsa wanted an organized religion; but forgetting the very essence of the teachings, people have built around them an organized religion.

Krishnamurti: Why do we do this? Is it not because we want collective security, we want to feel safe?

Audience: Are all institutions separatist in character?
Krishnamurti: They are bound to be.
Audience: Is even belonging to a family wicked?
Krishnamurti: You are introducing the word "wicked", which I never used.
Audience: We are repudiating our family system. Our family system is ancient.
Krishnamurti: If it is misused, it must obviously be scrapped.
Audience: So an institution by itself need not be separatist?

Krishnamurti: Obviously. The post office is not separatist, because all communities use it. It is universal. So, why is it that individual human beings find it important to belong to something - to a religious organization, to a society, to a club, and so on? Why?

Audience: There is no life without relationship.
Krishnamurti: Obviously. But why seek separatism?
Audience: There are natural relationships and unnatural relationships. A family is a natural relationship.
Krishnamurti: I am just asking: why is there the desire, the urge, to belong to an exclusive group? Let us think it out, and not just make statements. Why is it that I belong to a particular caste or nation? Why do I call myself a Hindu? Why have we got this exclusive spirit?
Audience: Selfishness. The ego of power.

Krishnamurti: Throwing in a word or two does not mean an answer. There is some motive power, a drive, an intention, that makes us belong to a certain group of people. Why? Is it not important to find out? Why does one call oneself a German, an Englishman, a Hindu, a Russian? Is it not obvious that there is this desire to identify oneself with something, because identification with something large makes one feel important? That is the fundamental reason.

Audience: Not always. A Harijan, for instance, belongs to a very low community. He does not take pride in it.

Krishnamurti: But we keep him there. Why don't we invite him into our particular caste? Audience: We are trying to invite him.
Audience: We are trying to invite him.
Krishnamurti: But why is it that individuals identify themselves with the greater, with the nation, with an idea which is beyond them?
Audience: Because from the moment the individual is born, certain ideas are instilled into him. These ideas develop, and he thinks he is a slave, In other words, he is so conditioned.

Krishnamurti: Exactly. He is so conditioned that he cannot break away from his serfdom. The identification with the greater exists because one wants to be secure, safe, through belonging to a particular group of thought or of action. Sirs, this is obvious, is it not? In ourselves we are nothing, we are timid, afraid to remain

alone, and therefore we want to identify ourselves with the larger, and in that identification we become very exclusive. This is a world process. This is not my opinion, it is exactly what is taking place. Identification is religiously or nationalistically inflamed at moments of great crisis; and the problem is vast, it is not just in India, it is everywhere throughout the world - this sense of identification with a particular group which gradually becomes exclusive and thereby creates between people antagonism, hatred. So, that is why, when answering this question, we will have to deal with nationalism as well as communalism, in which is also involved the identification with a particular organized religion.

Audience: Why do we identify ourselves at all?

Krishnamurti: For the very simple reason that if we did not identify ourselves with something we would be confused, we would be lost; and because of that fear, we identify ourselves in order to be safe.

Audience: Fear of what? Is it not ignorance rather than fear?

Krishnamurti: Call it what you like, fear or ignorance, they are all the same. So the point is really this: Can you and I be free from this fear, can we stand alone and not be exclusive? Aloneness is not exclusive; only loneliness is exclusive. Surely, that is the only way out of the problem; because, the individual is a world process, not a separate process, and as long as individuals identify themselves with a particular group or a particular section, they must be exclusive, thereby inevitably creating antagonism, hatred and conflict.

Question: Man must know what God is, before he can know God. How are you going to introduce the idea of God to man without bringing God to man's level?

Krishnamurti: You cannot, Sir. Now, what is the impetus behind the search for God, and is that search real? For most of us, it is an escape from actuality. So, we must be very clear in ourselves whether this search after God is an escape, or whether it is a search for truth in everything - truth in our relationships, truth in the value of things, truth in ideas. If we are seeking God merely because we are tired of this world and its miseries, then it is an escape. Then we create god, and therefore it is not God. The god of the temples, of the books, is not God, obviously - it is a marvellous escape. But if we try to find the truth, not in one exclusive set of actions, but in all our actions, ideas and relationships, if we seek the right evaluation of food, clothing and shelter, then, because our minds are capable of clarity and understanding, when we seek reality we shall find it. It will not then be an escape. But if we are confused with regard to the things of the world - food, clothing, shelter, relationship, and ideas - how can we find reality? We can only invent "reality." So, God, truth, or reality, is not to be known by a mind that is confused, conditioned, limited. How can such a mind think of reality or God? It has first to decondition itself. It has to free itself from its own limitations, and only then can it know what God is, obviously not before. Reality is the unknown, and that which is known is not the real.

So, a mind that wishes to know reality has to free itself from its own conditioning, and that conditioning is imposed either externally or internally; and as long as the mind creates contention, conflict in relationship, it cannot know reality. So, if one is to know reality, the mind must be tranquil; but if the mind is compelled, disciplined to be tranquil, that tranquillity is in itself a limitation, it is merely self-hypnosis. The mind becomes free and tranquil only when it understands the values with which it is surrounded. So, to understand that which is the highest, the supreme, the real, we must begin very low, very near; that is, we have to find the value of things, of relationship, and of ideas, with which we are occupied every day. And without understanding them, how can the mind seek reality? It can invent "reality", it can copy, it can imitate; because it has read so many books, it can repeat the experience of others. But surely, that is not the real. To experience the real, the mind must cease to create; because, whatever it creates is still within the bondage of time. 

The problem is not whether there is or is not God, but how man may discover God; and if in his search he disentangles himself from everything, he will inevitably find that reality. But he must begin with the near and not with the far. Obviously, to go far one must begin near. But most of us want to speculate, which is a very convenient escape.

That is why religions offer such a marvellous drug for most people. So, the task of disentangling the mind from all the values which it has created is an extremely arduous one, and because our minds are weary, or we are lazy, we prefer to read religious books and speculate about God; but that, surely, is not the discovery of reality. Realizing is experiencing, not imitating.

Question: Is the mind different from the thinker?

Krishnamurti: Now, is the thinker different from his thoughts? Does the thinker exist without thoughts? Is there a thinker apart from thought? Stop thinking, and where is the thinker? Is the thinker of one thought different from the thinker of another thought? Is the thinker separate from his thought, or does thought create the thinker, who then identifies himself with thought when he finds it convenient, and separates himself when it is not convenient? That is, what is the "I", the thinker? Obviously, the thinker is composed of various thoughts which have become identified as the "me". So, the thoughts produce the thinker, not the other way round. If I have no thoughts, then there is no thinker; not that the thinker is different each time, but if there are no thoughts there is no thinker. So, thoughts produce the thinker, as actions produce the actor. The actor does not produce actions.

Audience: You seem to suggest, Sir, that by ceasing to think, the "I" will be absent.

Krishnamurti: The I is made up of my qualities, my idiosyncracies, my passions, my possessions, my house, my money, my wife, my books. These create the idea of "me", I do not create them. Do you agree?

Audience: We find it difficult to agree.
Krishnamurti: If all thoughts were to cease, the thinker would not be there. Therefore, the thoughts produce the thinker.

Audience: All the thoughts and environments are there, but that does not produce the thinker.
Krishnamurti: How does the thinker come into being?

Audience: He is there.
Krishnamurti: You take it for granted that he is there. Why do you say so?
Audience: That we do not know. You must answer that for us.

Krishnamurti: I say the thinker is not there. There is only the action, the thought, and then the thinker comes in.

Audience: How does the "I", the thinker, come into being?

Krishnamurti: Now, let us go very slowly. Let us all try to approach the problem with the intention of finding the truth, then discussing it will be worthwhile. We are trying to find out how the thinker, the "I", the "mine", comes into being. Now, first there is perception, then contact, desire, and identification. Before that, the "I" is not in existence.

Audience: When my mind is away, I shall not perceive at all. Unless there is first the perceiver, there is no sensation. A dead body cannot perceive, though the eyes and the nerves may be there.

Krishnamurti: You take it for granted that there is a superior entity, and the object it sees.
Audience: It appears so.
Krishnamurti: You say so. You take it for granted that there is. why?
Audience: My experience is that without the cooperation of the "I", there is no perception.

Krishnamurti: We cannot talking of pure perception. Perception is always mixed up with the perceiver - it is a joint phenomenon. If we talk of perception, the perceiver is immediately dragged in. It is beyond our experience to speak of perceiving, we never have such an experience as perceiving. You may fall into a deep sleep, when the perceiver does not perceive himself; but in deep sleep there is neither perception nor perceiver. If you know a state in which the perceiver is perceiving himself without bringing in other objects of

perception, then only can you validly speak of the perceiver. As long as that state is unknown, we have no right to talk of the perceiver as apart from perception. So, the perceiver and the perception are a joint  phenomenon, they are the two sides of the same medal. They are not separate, and we have no right to separate two things which are not separate. We insist on separating the perceiver from the perception when there is no valid ground for it. We know no perceiver without perception, and we know no perception without a perceiver. Therefore, the only valid conclusion is that perception and perceiver, the "I" and the will, are two sides of the same medal, they are two aspects of the same phenomenon, which is neither perception nor perceiver; but an accurate examination of it requires close attention.

Audience: Where does that take us?

Audience: We must discover a state in which perceiver and perception do not exist apart, but are part and parcel of the same phenomenon. The act of perceiving, feeling, thinking, brings in the division of perceiver and perception, because that is the basic phenomenon of life. If we can follow up these fleeting moments of perceiving, of knowing, of feeling, of acting, and divorce them from perception on the one side, and the perceiver on the other.

Krishnamurti: Sir, this question arose out of the enquiry about the search for God. Obviously, most of us want to know the experience of reality. Surely, it can be known only when the experiencer stops  experiencing; because, the experiencer is creating the experience. If the experiencer is creating the experience, then he will create god; therefore, it will not be God. Can the experiencer cease? That is the whole point in this question. Now, if the experiencer and the experience are a joint phenomenon, which is so obvious, then the experiencer, the actor, the thinker, has to stop thinking. Is that not obvious? So, can the thinker cease to think? Because, when he thinks, he creates, and what he creates is not the real. Therefore, to find out whether there is or there is not reality, God, or what you will, the thought process has to come to an end, which means that the thinker must cease. Whether he is produced by thoughts is irrelevant for the moment. The whole thought process, which includes the thinker, has to come to an end. It is only then that we will find reality. Now, first of all, in bringing that process to an end, how is it to be done, and who is to do it? If the thinker does it, the thinker is still the product of thought. The thinker putting an end to thought is still the continuity of thought. So, what is the thinker to do? Any exertion on his part is still the thinking process. I hope I am making myself clear.

Audience: It may even mean resistance to thinking.

Krishnamurti: Resistance to thinking, putting down all thinking, is still a form of thinking; therefore the thinker continues, and therefore he can never find the truth. So, what is one to do? This is very serious and requires sustained attention. Any effort on the part of the thinker projects the thinker on a different level. That is a fact. If the thinker, the experiencer, positively or negatively makes an effort to understand reality, he is still maintaining the thought process. So, what is he to do? All that he can do is to realize that any effort on his part, positively or negatively, is detrimental. He must see the truth of that and not merely verbally understand it. He must see that he cannot act, because any action on his part maintains the actor, gives nourishment to the actor; any effort on his part, positively or negatively, gives strength to the "I", the thinker, the experiencer. So all that he can do is not to do anything. Even to wish positively or negatively is still part of thinking. He must see the fact that any effort he makes is detrimental to the discovery of truth. That is the first requirement. If I want to understand, I must be completely free from prejudice; and I cannot be in that state when I am making an effort, negatively or positively. It is extremely hard. It requires a sense of passive awareness in which there is no effort. It is only then that reality can project itself.

Audience: Concentration upon the projected reality?

Krishnamurti: Concentration is another form of exertion, which is still an act of thinking. Therefore, concentration will obviously not lead to reality.

Audience: You said that, positively or negatively, any action on the part of the thinker is a projection of the thinker.

Krishnamurti: It is a fact, Sir. Comment from the Audience: In other words, you distinguish between awareness and thought. 

Krishnamurti: I am going at it slowly. When we talk of concentration, concentration implies compulsion, exclusion, interest in something exclusive, in which choice is involved. That implies effort on the part of the thinker, which strengthens the thinker. Is that not a fact? So, we will have to go into the problem of thought. What is thought? Thought is reaction to a condition, which means thought is the response of memory; and how can memory which is the past, create the eternal?

Audience: We do not say memory creates it because memory is a thing without awareness.

Krishnamurti: It is unconscious, subconscious, it comes of its own accord, involuntarily. We are now trying to find out what we mean by thought. To understand this question, don't look into a dictionary, look at yourself, examine yourself. What do you mean by thinking? When you say you are thinking, what are you actually doing? You are reacting. You are reacting through your past memory. Now, what is memory? It is experience, the storing up of yesterday's experience, whether collective or individual. Experience of yesterday is memory. When do we remember an experience? Surely, only when it is not complete. I have an

experience, and that experience is incomplete, unfinished, and it leaves a mark. That mark I call memory, and memory responds to a further challenge. This response of memory to a challenge is called thinking.

Audience: On what is the mark left?

Krishnamurti: On the "me". After all, the "me", the "mine", is the residue of all memories, collective, racial, individual, and so on. That bundle of memories is the "me", and that "me" with its memory responds. That response is called thinking.

Audience: Why are these memories bundled together?

Krishnamurti: Through identification. I put everything in a bag, consciously or unconsciously. Comment from the Audience: So, there is a bag separate from memory.

Krishnamurti: Memory is the bag.
Comment from the audience: Why do the memories stick together?
Krishnamurti: Because they are incomplete.

Audience: But memories are non-existent, they are in a state of inertia, unless somebody is there to remember.

Krishnamurti: In other words, is the rememberer different from memory? The rememberer and the memory are two sides of a coin. Without memory, there is no rememberer, and without the rememberer, there is no memory.

Audience: Why do we insist on separating the perceiver from the perception, the rememberer from the memory? Is this not at the root of our trouble?

Krishnamurti: We separate it because the rememberer, the experiencer, the thinker, becomes permanent by separation. Memories are obviously fleeting; so the rememberer, the experiencer, the mind, separates itself because it wants permanency. The mind that is making an effort, that is striving, that is choosing, that is disciplined, obviously cannot find the real; because, as we said, through that very effort it projects itself and

sustains the thinker. Now, how to free the thinker from his thoughts? This is what we are discussing. Because, whatever he thinks must be the result of the past, and therefore he creates god, truth, out of memory, which is obviously not real. In other words, the mind is constantly moving from the known to the known.

When memory functions, the mind can move only in the field of the known; and when it moves within the field of the known, it can never know the unknown. So, our problem is, how to free the mind from the known. To free ourselves from the known, any effort is detrimental, because effort is still of the known. So, all effort must cease. Have you ever tried to be without effort? If I understand that all effort is futile, that all effort is a further projection of the mind, of the "I", of the thinker, if I realize the truth of that, what happens?

If I see very clearly the label "poison" on a bottle, I leave it alone. There is no effort not to be attracted to it. Similarly - and in this lies the greatest difficulty - , if I realize that any effort on my part is detrimental, if I see the truth of that, then I am free of effort. Any effort on our part is detrimental, but we are not sure, because we want a result, we want an achievement - and that is our difficulty. Therefore, we go on striving, striving, striving. But God, truth, is not a result, a reward, an end. Surely, it must come to us, we cannot go to it. If we make an effort to go to it, we are seeking a result, an achievement. But for truth to come, a man must be passively aware. Passive awareness is a state in which there is no effort; it is to be aware without judgment, without choice, not in some ultimate sense, but in every way; it is to be aware of your actions, of your thoughts, of your relative responses, without choice, without condemnation, without identifying or denying, so

that the mind begins to understand every thought and every action without judgment. This evokes the question of whether there can be understanding without thought. 

Audience: Surely, if you are indifferent to something.

Krishnamurti: Sir, indifference is a form of judgment. A dull mind, an indifferent mind, is not aware. To see without judgment, to know exactly what is happening, is awareness. So, it is vain to seek God or truth without being aware now, in the immediate present. It is much easier to go to a temple, but that is an escape into the realm of speculation. To understand reality, we must know it directly, and reality is obviously not of time and space; it is in the present, and the present is our own thought and action.

July 4, 1948

Doa

Berdoalah pada diri sendiri, dan jawablah oleh diri sendiri doamu itu. Apabila jawaban doamu tadi kurang sreg, jawab lagi oleh dirimu sendiri dari dalam dirimu sendiri, sampai sreg dengan dirimu sendiri dan tidak ada konflik dengan yang ada dalam dirimu. Berdoa kepada yang tidak menjawab sama saja berdoa kepada patung.

Kenalilah dirimu sendiri dengan mengenal gerak/daya dari perangkat hidupmu sendiri; kenalilah gerak dan energi dari pikiranmu sendiri karena pikiranmu adalah salah satu perangkat hidupmu sendiri dst.  dengan penglihatan mu, penciumanmu, rasa dalam benakmu dst. Kenali hidupmu sendiri, tanyakan pada diri sendiri dan jawab oleh dirimu sendiri untuk dirimu sendiri. Tidak ada yang konsisten dalam hidupmu, karena itulah hidup, maka selalu berubah setiap saat. Temukan sumber hidupmu dalam dirimu sendiri melalui perangkat hidupmu sendiri. Bercintalah dengan SUMBER HIDUP mu.

Sebenarnya rezeki yang ada di dunia ini telah diberikan, seberapa banyak yang mau kau ambil ambilah semampumu, bila belum mampu latihlah kemampuanmu. Sesungguhnya rezeki itu seperti pil exctacy, ada yang on dengan 1 butir ada yang dengan 5 butir tidak on juga, ada yg bijak mengatakan latihlah dan rawatlah dirimu agar dengan 1 butir kamu sudah on, kalau kebanyakan selain tidak enak kamu bisa mati, demikian pula rezeki. 

Memayu Hayuning Bawana

Manusia bukan diciptakan tetapi ditiupkan roh kehidupan oleh Yang Maha Hidup, jadi bagian Yang Maha Hidup diberikan kepada kita dan suatu saat ketika mati kembali kepada-NYA. Jadi sadarilah Yang Maha Hidup ada dalam diri kita.

Doa sebenarnya afirmasi kepada diri sendiri, bila afirmasinya kuat dan tersambung baik dengan Sumber Hidup yang ada dalam diri kita jangan kaget apa yang anda afirmasikan (doa) akan terjadi (terkabul).

Bila soal kehidupan di Dunia, Yang memiliki hidup kita (Sumber Hidup) sudah memberikan kepada kita dengan seadil-adilnya, tinggal kita mempergunakan perangkat hidup kita untuk mendapatkan-nya apa yang kita inginkan bagaimana.

Sistem keadilan dari Buda Alam Semesta ini sangat rumit tapi sophisticated dan tak ada kesalahan sama sekali. Softwarenya di luar kemampuan berpikir kita.

Sedang software yang ada dalam diri kita saja sedemikian canggihnya dan selalu uptodate tidak dibatasi ruang dan waktu, bagimana software alam semesta ini.....? Jalankan software dalam diri kita dengan benar dan baik untuk terhubung dengan software yang ada di Alam Semesta maka akan didapatkan hal yang Benar dan Baik. Tapi kalau kita sering meng-hacke / nge-crack , tentu diperoleh yang palsu juga.

Pergunakan hardware kita dengan benar jalankan software dengan benar, niscaya tak ada sedih, tak ada senang yang ada kedamaian abadi.

Hardware suatu saat akan mati dan rusak tapi softwarenya jangan sampai HILANG, back up pada memori lain yang ada pada hardware yang lain. Anda perlu memayu hayuning Bawana.

 Dan bila progran-program yang anda ciptakan dan anda telah menemukan inti dari hardware dan software yang tak lain adalah SUMBER HIDUP kita --- Tentunya tidak ada pertanyaan lagi , semua sudah dibuka dengan canggih, peningkatan dari RAM 1 GHrtz bisa langsung ke Tera Hrtz tanpa melalui 2 GHrtz.

Tuhan/Allah telah memberikan semuanya, sadari dan syukuri, pergunakan dengan benar dan baik.

Anda mau berkembang biak – telah diberikan kenikmatan. Manusia berkembang biak melalui kenikmatan baru perjuangan.

Renungkan ulat bulu ketika dia mau terbang menjadi kupu-kupu yang indah. Bagaimana perjuangannya – melindungi diri dengan bulu-bulunya. Kemudian dia membuat pertapaannya dan berjuang keluar dari pertapaannya. Dan terbanglah dia untuk menghirup bunga – demikian seterusnya.

Manusia bisa berkembang biak melalui klonning tapi APA ENAKNYA???

Bagi laki-laki sukailah wanita, bila sang wanita membalas naluri laki-laki dengan naluri kewanitaannya, maka berkembang biak lah, berdamailah dengan Alam Semesta.