“A PROPHET IS ONE WHO TRIES TO SOLVE THE SOCIO-CULTURAL PROBLEMS BY MEANS OF THE FACULTIES OF THE SPIRITUAL MARRIAGE HE HAS ACCOMPLISHED”. He is, however, confronted with a primitive society with all its satanically fanatic prejudices, one of the dominant characteristics of primitiveness.
The whole doctrine of any prophet is an exposition of a meeting of two worlds of consciousness:
- that of the prophet which is boundless like the endless ocean.
- that of the society which is subjected to space and time.
His teaching is thus an act of compromise between the eternal and the temporal, expressed in words:
“Therefore I speak to them in parables: because they seeing see not; and hearing they hear not, neither do they understand”. (St. Matthew XIII: 15)
Any rule of a prophet concerning the social relations is the result of this act of compromise.
So there are two categories of value in the content of the doctrine of prophets: The relative and the absolute. The socio-cultural rules are of relative value according to space and time. The rules concerning the way to eternity are absolute, and will be the same notwithstanding the crying difference in race, in colour, in space and in time! He may be of Asiatic, or American, or Hottentottan origin; the way and means to eternity are for man the same!! If one wants to understand fully the content of religion, one must thoroughly discriminate the relative from the absolute value.
A PROPHET, AN AVATAR, OR A SUJANA IS NOT A PROFESSIONAL IN A BRANCH OF KNOWLEDGE; HE IS A PROFESSIONAL IN OMNISCIENCE WHICH IS THE CONSEQUENCE OF THE SPIRITUAL MARRIAGE!! SO THE WAY, INDICATED BY PROPHETS DIFFERENT IN SPACE AND TIME CANNOT DIFFER.
The exoteric doctrine of the prophets differs from each other according to the different conditions of the societies. The esoteric doctrine, on the contrary, must be the same from eternity to eternity.
We cannot take away the angels from the monotheistic conception of God! The polytheistic Gods need an Upper-God: Maha-deva or the Lord of Lords! The original, Buddhistic concept of atheism has as its goal: “Vernichtung”, which means a psychological “Vernichtung” during and after this world-life. This means the same as the commandment: Be dead while you are still alive! – the indispensable condition to reach God’s consciousness. We may say: “God’s consciousness can only he reached by psychological “Vernichtung” which is the concept of original, Buddhistic atheism. “Pray until your mouth spits fire, it will have not the least spiritual effect. Turn to Buddhistic atheism, the Kingdom of God will be yours!” (Chentini)
” Wisdom-Philosophy is of the opinion that the solution of the religious, moral, socio-economic, psychological, atomic energy’s, scientific and philosophic problems depends primarily on the success of the mighty human endeavoring as stated in this treatise. The stubborn materialist who, chooses to be of the same family with the ape will reject this writing. I only will say to such a man:
“Mr. Ape good-bye!” on the condition that this means: Not God but the apes be with you. Consequently he must not utilize the faculties of Suksma which discriminate man from the animal. The complete sentence will be: “Mr. Ape good-bye, behave and growl as your brothers and sisters!”
One with the human dignity, however, will try earnestly to own the faculties as brought forward in this essay. To this one Deva Ruchi gives the following commandment:
“BE DEAD WHILE YOU ARE STILL ALIVE. IN THAT STATE OF DEATH IS TO BE FOUND LIFE ETERNAL”.
R. Ng. Ronggovarsito too expects the coming of the . In his works he gives a full and clear description of the world-crisis and the solution of it by the and His followers:
“This is the diagnosis of the coming epoch: The modern man is fond of talking; his ideals reach the boundless sky; his means to reach the ideals however, are hypotheses and dim theories; he does not feel that he resembles the prime-minister of the Dayaks; his vision is wrong for it is based upon hypotheses and theories; he revolts against highly moral norms (which are the emanations of Wisdom-Philosophy); he is arrogant in all his striving; he rejects the wise commandments; in this “speech-epoch” man rejects, annihilates, fights and banishes the revelations and teaching of the sujana’s; the darkening of the human consciousness is the evidence of the existence of evil thoughts; wise instructions are materialistically interpreted and thrown away; man leaves the highly moral behavior which is the consequence of the performing of the wise instructions; the only intention of any meeting is to defend and win self-interest by following and applying demagogy; the rules of the old are broken off and slandered by saying that these are written only for the sake of literary illustration; man is overpowered by the lust-drift, the development of which is as strong as an innumerable soldiers: “Der Wille zue Macht” subjugates mankind, violates and rules out human norms and values; it becomes a generating biological process; man is growing in evil; and excelling in his forsaking of God; man is like a poisonous snake drown in poison; the culmination-point of this process is shown by the slippery utilization of language, which is the smoke of the wishes: an oiled eel is more easily caught than this slimy, slippery utilization of language; in this ‘speech art’ man is a juggler who having bathed in water is able to transform it into dropping oil; man is like a water-plant subjugated to the playfulness of the wind of “der Wille zur Macht”; the roots of a tree which are trampled by everyone are much safer than the words and deeds of man; the wrinkling stream of water is steady compared with the way and means of man; (a fast-turning fan, too, is static by comparison; all the wishes are extraordinary; the psycho-philosophic (Jav.) dharma is violated and broken off; man is arrogant and demonstrative in all his extraordinary striving; man is like a baby, sick with palsy – feeling that the earth is too narrow for him this baby wants to dig down a mountain at the cost of destroying his life; it is of no use (human efforts to get world-peace and other aims) because his methods are in contradiction to the Universal Law as stated in the Kidung; his means: the funny intellect (full of party-sentiments, dogma and ideological prejudices) is always false; the worship of the demagogue and hypocritical worship are common, resulting in the failure to create peace and of other movements; they are like bees seeking for honey in the air instead of in the flowers; man thinks that all intricacies (including political and social) can be solved solely by the POWER OF SPEECH.
Thus is the description of the coming (after Ronggovarsito) epoch; therefore, suffering mankind is worrying for a solution; it is describing and discussing man’s evil acts in words, in writing and in deeds; it seems that at the very last it gets forgiveness from the Lord of Lords; one who has already reached God’s consciousness utilizes his super-cosmic, radioactive forces to cure the aches of humanity by destroying the evil elements; indeed this is the sparkling appearance of the world; the corn of the earth; He is world-famous; surely the pearl of the ocean; He excellently guards men who are on the threshold of being spiritually relieved by inducing them with His super-cosmic, radioactive ray the effect of which is like the sun driving away the mist of their consciousness; by means of this divine force too He annihilates the evil elements which, as the vapor, makes a dark spot of this world, for He has mercy upon worrying mankind; He reconstructs the calamitous world arid cures the worrying heart; mankind is happy, for it is protected by His divine force which is uniting with and shining along the earth’s axis; seeing all these phenomena the author (Ronggovarsito) is forgetting even the object of his love, for his mind is full of the greatest happening in history; upheavalling his consciousness Ronggovarsito says:
“I pray to God that He may bless this Deva and His Descendants (in consciousness) until the last day of the world”. (See Sopanalaya)
In another work: “True Revelation” (Sabdha-Jati) Ronggovarsito describes the One coming :
"Valuyané bénjang yèn vus ana viku;
Mumuji ngè saviji;
Sabuk lebu lir majenun;
Anachahken sakèhing vong.
Kono lagi sirep jaman Kala-Bendhu;
Kala-Suba kang gumanti;
Vong chilik bisa gumuyu;
Nora kurang sandang-bukti;
Sedhyané kabèh kalakon".
Freely translated and explained: “The beginning of the Happy Age (Kala-Suba) will be precluded by the appearance of a sage, wearing a rider’s cloth (sabuk lebu); He has only one thought: The ending of the Evil Age. Utilizing one of the powers of an adept (Majenun): The power of getting to any place by power of volition, He goes from one country to the other to give the right place to the right man. Now, the Evil Age is gone, replaced by the Happy Age. The common people can laugh: There is no lack of feed and cloths, their daily wishes can all be fulfilled”.
This now is the present and the future world-picture, outlined by Ronggovarsito. Much more is said by him and other poets, the explanatory translation of which should cover a thick volume, for it is the usage of every Indonesian pujangga to close any doctrinal writing with a predictory note. The extraction, as stated above however, suffices for the present purpose: the solution of the world-problems and world-crisis depends ultimately on the utilization of the hidden faculties of man. All other factors, including that which is put forward by the Psychologists’ manifesto (see Human Nature and Enduring Peace edited by G.Murphy) are secondary. Unitary thought is the father of unitary acts. So, unitary thought must first be born in the consciousness before any unitary program can be actively and truly applied. Unitary thought is the emanation of the super-consciousness. The realization of the super-consciousness must preclude the birth of a unitary world.
A political democracy which is based upon party-ideologies, rooted in the individualistic, psycho-physical complex, contains no unitary thought, on the contrary, it cuts mankind to pieces, the number of which is as many as there are living individuals.
Economic democracy can only be ENFORCED upon the people by the authority of a one-party dictatorship. Psychologically the people remain individualistic, the compensation for which is directly and indirectly suppressed by the authority. Once the authority is withdrawn, there will be chaotic anarchy. This is the tragedy of applied economic democracy. If economic democracy, the child of Historic Materialism, is to be a success, without the suppression of a dictatorship, it must turn and take its refuge to its irreconcilable enemy, extremely applied Meta-Physics ! !
An even more serious psychological problem is the sense of dependence with all its psycho-social consequences, created by economic security. Neither political democracy nor economic democracy will save the world satisfactorily.
In the political field, too, the modern world can learn something useful and practical from backward Indonesia.
Indonesia has an original democratic system, demonstrated by the rapat désa (village meeting). This system we will call: “Synthetic Democracy”. This system is not based upon the majority of numbers, which automatically leads to socio-political rivalry and tricks; but it is based on the whole. It does not emphasize the individual rights of man, but it puts stress upon his social duties. Man does not only ask, but he gives too. It is not the defending of one’s principle at the cost of another’s one – which is animalistic and only the social expression of the anarchy of the instinctive drifts – but it is the defending of human dignity, which differentiates man from animal: the sacrificial drift. Individual interest must be partly sacrificed for the interest of the whole. It does not reject the real material existence of the psycho-physical complex, as economic democracy; nor does it tolerate the anarchical, social extension of the psycho-physical complex at the cost of the interest of the whole, as political democracy. It acknowledges the real, material but relative existence of the psycho-physical complex, but it acknowledges too the non-individualistic, abstract and absolute existence of God, the One-Without-A-Second. Therefore in social behavior the relative must be partly sacrificed for the absolute, the individual for the unitary society. It is not based upon the individual struggle for existence, but upon the unitary, common struggle for existence. It is based upon the principle: “THE ONENESS OF LIFE”, as the innumerable electric lamps having only one source: The electric station. Unitary interest must go first. Arising problems are discussed and discussed until there is a solution acceptable for all. It acts as a unity both inwardly and outwardly. Not the majority of numbers, but the whole is responsible for any binding decision. In this system the lack of both economic and political democracy can be avoided:
- The sense of dependence with all its psychological, and psycho-social consequences.
- The dictatorship of a one-party authority.
- The anarchical, social extension of the psycho-physical complex at the cost of the whole community.
This system does not repudiate private ownership, because it admits the relative, real and material existence of the psycho-physical complex. On the other hand it does not tolerate the anarchical social extension of the psycho-physical complex, for it acknowledges the real, abstract and absolute of God, the ONE-WITHOUT-A-SECOND as The One Source of the innumerable appearances of human beings