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Ruci

Long minutes passed in the hot sun around the Simpang Siur inevitably make us familiar high and impressive statue that marks the Dewa Ruci.

Bima giant, offered to watch with an air of a hero as he struggles with the serpent of the ocean, the thousands of human figures that are scrambling to his feet, could be moved to make way for a huge release overhead is said to relieve traffic asphyxiating this modern Bali.

AND 'the opportunity to reflect on the failures of modernity to produce sudden and ill-governed social life and culture of the island that hosts us. It 's also a pretext to penetrate deeper into the mythology that so often permeates the life and culture of the Balinese, fascinated and enthralled by heroes, demons and companies memorable.

History Dewa Ruci is one of the most famous and beloved stories Javanese, who crossed the Strait of Bali es'è rooted here. It 's the description of the harmonious relation between servant and master, represented by Bima, or Arya Werkudara and Dewaruci. It 'an illustration of a revival in the Buddhist sense / Hindu' s incarnation of the spirit that guides the practitioner's body and soul, symbolized by Wêrkudara towards the understanding of the Perfection of Life and Mystic Union with the Divine.

In this sense, the narrative is interwoven with the Sufi tradition of the human being as a tripartite body ( raga), soul ( pramana ) and spirit ( suksma ), in Javanese jasmani , napsu and roh. The story traces the way, so ancient in the human race and in every culture, uniqueness of the person and the need to search within themselves for the perfection of a complete being, through a practice long, hard and full of pitfalls.

The tortuous story of the brave Bima intertwines with the narration of the Mahabharata . I have five brothers Pendawa, in common with their wild cousins \u200b\u200bKurawa, a preceptor, Guru Durno.

Durno Bima relies on a task thought impossible: finding the sacred water Prawitasari ( Prawo , clean, sacred Sari, essence), that is the essence of sacred knowledge.

It is believed that water is in the sacred forest of Tikbrasara, on the slopes of Mount Reksamuka.
This setting recalls the first strong impetus to the knowledge of the practitioner, through the senses and sight ( Reks Muka ) in particular.

Bima is the beginning of the path that will reach the essence of sacred knowledge through Samadi (or final stage of any genuine spiritual path, ecstasy divine). The steps it takes are the purification of body and soul with water and concentration by focusing the eyes ( paningal ) on the tip of the nose.

Bima in the forest is attacked by two brothers and giants Rukmuka Rukmakala. Bima, initially almost overwhelmed, unable to kill them both at the end, delete, ie, the obstacles that prevent him from achieving his goal. The two orcs in fact represent a passion for delicious food (Rukmuka from ruk , damage; Muka face - or Kamukten) and the passion for material wealth (Rukmakala from r ukma , gold; kala , danger - or Kamulyan), impediments to the merger, barriers covering their inner sight.

Bima At this point you realize that the holy water is not in the forest and returns from the guru Durno. This provides another clue: the sacred water on the bottom of the ocean (samudra ), and that's where the hero goes without hesitation, even against the objection of his mother and brothers.

Samudra, the vastness of the ocean, reminds Bima that the virtuous man must have a heart as big as the ocean perdonre know others. Once immersed in the ocean, a giant snake attacks him. Only with the magic power of the claws of her thumbs, the kuku Phancanaka , can overwhelm and break up the snake. It also frees the evil and dark side of his heart, the reptile, with the strength of dignity of those who have reached the true reality of things.

immersing themselves deeper and deeper in the water, Bima finally lost consciousness and almost drowns. He wakes up and sees before her own double, but in miniature, by the name of Dewa Ruci (the god lowercase).

The Saint Dewaruci chiede a Bima di entrare dentro il proprio corpo, per abbracciare con lo sguardo tutte le cose. Bima, prima riluttante, obbedisce e s’introduce dentro di Sé/Dewaruci attraverso l’orecchio sinistro. Qui, al culmine della meditazione, concentrando la propria mente nello spazio interiore, infinito, gli si apre la conoscenza del mondo intero.

All’interno di Sé/Dewa Suksma Ruci, Bima raggiunge e accetta la piena consapevolezza del samadi , l’unione tra servo ( Kawulo ) e padrone ( Gusti ). Nello stato di compiuta visione interiore ( paningal ), Bima can see everything, all the manifests ( tinarbuka ) and, in its very essence, he is one with God, indivisible hour, and reached the true reality.

awakened status gives him a happiness never proven, that would never want to stop. But still the awareness of one's duties towards the family and society, to which it is intended. Bima, now Dewaruci, turned back to his obligations, both outwardly and inwardly. The golden sign distinguishes between the eyes as one who regularly practice the Samadi, bracelets candrakirana show his power over divine moonlight view of the interior, the multicolored batik robe symbolizes mastery over their desires; stick asem shows the attraction only to the pursuit of perfection, claws strong grip on the true knowledge and power of the full moral responsibility.

now can reach Pandawa brothers and defeat, combined, the 100 Korawa.
(newspaper articles reworked)