Daniel Suchamda

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Daniel Suchamda

An Introduction to The Path of Dissolving of the Self into God Realization (Jumbuhing Kawulo Gusti)

Original in Bahasa wrote by Ki Wong Alus
Transliterated by Daniel Suchamda

Sajatine Ingsun Dat kang amurba amisesa,
kang kuwasa anitahake sawiji-wiji,
dadi padha sanalika,
sampurna saka ing kodrating-Sun,
ing kono wus kasunyatan Pratandhaning apngaling-Sun,
minangka bubukaning iradating-Sun,
kang dhingin Ingsun anitahake kayu,
aran sajaratul yakin,
tumuwuh ing sajroning ngalam
ngadam-makdum ajali abadi,
nuli cahya aran Nur Muhammad,
nuli kaca aran miratul kayai,
nuli nyawa aran roh ilapi,
nuli dammar aran kandil,
nuli sosotya aran darrah,
nuli dhinding jalal aran kijab,
kang minangka warananing kalarating-Sun

Actually I am the Primordial Existence of every Creation and Omniscience,

Who has the power to command every single phenomena,

In an instant,

Perfection is my nature,

It is an emptiness that is the sign of My appearance,

As if an unobstructiveness of My Divine-will,

Firstly I create Life which called Sajaratul Yakin (Tree of Life),

Grow in the realm of original eternity,

That Light is called Nur Muhammad (The Light of First Creation),

Then a mirror called Miratul Kayai (Shameful Mirror),

And then a soul called Idlafi (Individual Soul),

A Lamp called Kandil,

A Jewel called Dharrah,

And then an Adoring Wall called Hijab (Partition).

As a closure of My Will.

2

Ki Soedjonoredjo is the writer of a book called Wewadining Rasa said that it is a serious mistake to say that God doesn’t exist, stated in this statement, “

“Mbok menawa anasa wenehing manungso kang kliru ora percaya marang anane kang murbeng alam. Dadi ananing dhirine lan anane kang gumelar gumandhul karang kabeh, kaanggep gumandul marang suwung kang mangkono iku umpama kang anggep suwung marang warna rupaning kaca benggela, satemah kaca benggala dipadhakake karo kothongan kang pancen suwung babar pisan. Apa iku bener?”

If there is a man who make an error into not believing into the Divine Principle. So that his existence and every otherness that laid of and dependent upon everything, is supposed to be sustained by emptiness that’s why it is like the superimposed-emptiness upon a multicolorful [rays of] prism. If that prism to be likened as an absolute nihilism, is it true?

The existence of True Mirror or Wirangi-glass is [an allegory of] Wangwung (emptiness).  It is not surprising that if a lay person make a mistake to judge that that mirror doesn’t exist because of its ultimate clarity, seems like nothing. That mirror does exist. And a True Mirror is singular, but its expression is unlimited into its kinds and numbers.

A man whose their conceptual relationship between macrocosmos and microcosmos is still confused, is lend to say that the mirror doesn’t exist. Aforementioned, the essence of the mirror is singularity potential of divine harmonical vibrations. Everything that is  a single force, is also a single taste. Each single ray of forces are framed within single True Reality.

3

In the book Dewa Ruci (by Yasadipura) there is an essence teaching about the Shameful Mirror, as this : 

“Badan njaba wujud kita iki, badan njero mungguwing jroing kaca, ananging dudu pangilon, pangilon jroning kalbu yeku wujud kita pribadi, cumithak jro panyipta, ngeremken pandudu, luwih gedhe barkahira, lamun janma wus gambuh ing badan batin, sasat srisa bathara”

“Outer physical appearance of our body, as an internal body like to be sitting inside the mirror, but it is not a [physical] mirror, reflecting inside the kalbu (heart) as our real self, printed in the awareness, negate everything, [will be] bigger its blessing, event that a man has been abide in his mind-body, as Himself a God”.

4

This Dewa Ruci mythology is trying to tell the audience about The Origin of Everything (Sangkan Paraning Dumadi), also trying to convey the teaching of Unity with the Divine (Manunggaling Kawulo Gusti) until he can be differentiated which is called Dissolving into Divine Principle (Pamoring Kawulo Gusti , or Jumbuhing Kawulo Gusti). Those teaching of Sangkan Paraning Dumadi is also practiced as a guide in daily life. This is also mentioned in the book called Jati Murti which is a simpler teaching to be understood by lay people. The practicality of the teaching can be state in the statement of Prof.Ki Damardjati Supadjar :

"Ora perlu kabotan tresna marang daden-daden,
tresnaa marang sing dadi.
Nanging aja gething marang daden-daden,
sebab ing kono ana sing dadi. "

Not necessarily to be burdened or attached toward formation of things,

Just Be in love within suchness,

But don’t averse to the formational reality

Because in that relativity, there is a workable one.

9
As a representation of God in a mundane world, a man has been given every tools for him/her to directly communicate with God as The Most Authentic Teacher for human. In the book of Wirid Hidayat Jati (Rosary of True Life), is said that there are 7 structural-components of being a human :

1. Hayyu (Life) = called ATMA, outer to the DZAT
2. Nur (light) = called PRANAWA outer to the Hayyu
3. Sir (Rahsa) = called PRAMANA outer to the Nur
4. Roh (soul) = called Suksma,outer to the Rahsa
5. Nafs (passion) = outer to the soul
6. Akal (intellect) =outer to the passion
7. Jasad (body) = outer to the intellect


10
Note :
There is an interaction between those above:
• Suksma wahya = between physical body and breath
• Suksma dyatmika = between breath and intellect
• Suksma lana = between intellect and passion
• Suksma mulya = between sensation and the individual-soul
• Suksma sajati = between individual-soul and Rahsa (a sensation of pure awareness)
• Suksma wasesa = between Rahsa and the Light
• Suksma kawekas = between the Light and Primordial Life