My Blog

Over the course of the modern period (ca 1650-1950) a variety of reasons have emerged for rejecting the sorts of dualism separating body, mind, and soul. These reasons encompass theological, philosophical, and scientific considerations. Theological reasons include: (1) the claim that dualism is not biblical and that theology ought to reject Greek conceptions in favor of the original Hebraic conceptions of the Bible; (2) the related claim that resurrection of the body (rather than immortality of the soul) was the original Christian account of life after death; and (3) the claim that dualism has led to an un-Christian depreciation of the physical creation.

There have always been philosophical problems connected with the concept of the soul. For example, Plato said that the body could not affect the soul. If this is so, then how could the senses provide it with perceptual knowledge? In the modern period, the problems have become acute, leading most philosophers and many theologians to conclude that a different account of the nature of the human being is required.

The philosophical reasons for this change have largely to do with the difficulties (or impossibility) of explaining how a nonmaterial entity could interact with a material body. In addition, these problems have been exacerbated by a variety of scientific developments.

Rene Descartes (1596-1650) is considered the first modern philosopher, and he has had a tremendous impact on all later conceptions of the person. Descartes distinguished two basic kinds of created realities: (1) extended substance, meaning all material things, and (2) thinking substance, including angels and human minds. (Note in Descartes the shift in terminology from `souls’ to `minds.’ These concepts overlapped for ancient and medieval thinkers, and English-language philosophy has generally used the term ‘mind’ rather than ’soul.’).

The problem of mind-body interaction suddenly became more difficult in the Modern period because a version of atomism came to replace Aristotelian conceptions of matter. In Aristotle’s theory, matter and form were correlative, with form being the active principle and matter being the passive. So the soul, as one type of form, was conceived exactly as that which animated, or moved, the body. In the early modern scientific conception of matter, especially as developed by Isaac Newton, matter was also seen as inert, or passive. But matter in Newton’s conception, rather than being moved by immanent forms, was moved by external, physical forces. This raised a dilemma: if we maintain the immateriality of mind, then there is no way to account for its supposed ability to move the body. Alternatively, if we interpret it as some kind of physical force, its effects ought to be measurable and quantifiable, just like any other force in nature. However, no "psychic force" is yet explained or accounted for in modern physics. To solve this dilemma, a variety of philosophical theories have been tried. For instance, "psycho-physical parallelism" holds that mental events and physical events occur in parallel chains, only appearing to interact causally because of a pre-established harmony. And, "epiphenomenalism" claims that brain events cause mental events, but mental events have no causal effects of their own. Psycho-physical parallelism has had very few supporters. Epiphenomenalism is problematic because it simply denies that the mental, qua mental, makes any difference in the world. Both of these theories see brain events — which are presumably governed by the laws of neuroscience, and ultimately by the laws of physics – as making things happen. This leads to the problem of what it means for a physical (brain) event to cause a mental event.

These problems have led most secular philosophers to conclude that we are better off not postulating minds as entities at all. We may speak, instead, of mental events, but these are still identical with physical (brain) events, in some way. That is, we call them mental events as we experience them `within’; physical as we imagine a neuroscientist looking at the brain from without.

As we have seen, early modern science’s new conception of matter created philosophical problems for mind-body dualism. Many philosophers have judged these problems to be insoluble, and this, in turn, has led to a wholesale rejection of the concept of a substantial mind.

1) My own life as a starting point and the ultimate end The most important thing for life studies is that one’s own life should be both the beginning and the end of life studies. In life studies we should never detach ourselves from the problems and think ourselves as exceptions. Knowledge or discussion completely separated from one’s own life should not be included in life studies. Mere analysis of ethical concepts or social structure cannot constitute life studies. Instead, for example, a private narrative of my own experiences is a good starting point for life studies analysis of human psychology and ethics. I performed this process in the book How to Live in a Post-religious Age and Painless Civilization. Life studies comes close to literature in this sense. Subjective knowledge is as important as objective knowledge in life studies. We need to explore the ways to share subjective knowledge among us. 2) Pursuit of "life without regret" The pursuit of life without regret is the ultimate end of life studies. In life studies, all intellectual activities, for example, reading, research, analysis, contemplation, discussion and writing, are concentrated and integrated to this end. We should be aware of the fact that our life in this world is limited. We are all going to die sooner or later. Hnece, as mentioned above, life studies should be an attempt to acquire an interdisciplinary, organized knowledge, intellect, and wisdom that help us live our limited lives without regret. In the book Painless Civilization I presented the idea of "the central axis" existing on the basis of ourselves, by following which we are able to live our lives without regret. 3) Confrontation with our own desire and evil Life studies encourages us to keep our eyes on our own "desire" and "evil" that are deeply engraved into our heart. We cannot entirely escape from our own desire and evil. What is needed is not to unconditionally accept them, but to forgive us who cannot escape from them, and to seek ways to continuously try to overcome our tendency to return to them. We have to explore wisdom and social system to support that attempt. Moral imperatives alone cannot change our fundamental attitudes. In the book Painless Civilization I presented the possibility of transforming "the desire of the body" into "the desire of life." And in the book Life Studies Approaches to Bioethics I presented the idea of "retroactive method from evil." 4) Critique of contemporary society, civilization, and scientific technology A search for the meaning of life usually tends to aim at personal healing and self-realization, but we should go forward to the next important step, the critique of contemporary society, civilization, and scientific technology, because contemporary civilization cleverly takes away from us the meaning of life and the possibility of living a life without regret (See Painless Civilization). This critique should lead to the reconsideration of the existing scientific methodology and social systems. We should make clear what kind of society is preferable in order for all of us to be able to fully pursue lives without regret, and how we can create its social system. A transformation of the self without changing society is not the goal of life studies. 5) Inquiry into the world of life All life on the earth are closely connected with one another. Humans are no exception. We cannot live without killing and eating other creatures. Our live is supported by fresh air, water, crops, and domesticated animals. One of the most important features of life studies is to think about the meaning of human life in relationship with other creatures on the earth, and with nature — the matrix of life. After we die, our bodies return to the earth and the air, that is to say, all parts of our bodies spread back to the matrix of life, hence, the meaning of human life and death should also be considered from the viewpoint of our relationship with nature and the environment. Many creatures on the earth, including humans, share a lot of genes and the process of evolution, hence, our lives without regret cannot be separated from our relationships with other creatures and the natural environment. (See Concept of Inochi(life), and Life Torn Apart). 6) The third way between religion and science Life studies deals with the journey of our irreplaceable life, which cannot be scientifically replicated, because we cannot live any moment of our life twice. At the same time, life studies says nothing about God, the transcendent being, and the afterlife, because we can’t have certain knowledge about them. Life studies does not deny science or religion. Life studies simply follows a different path from science and religion. Life studies seeks post-religious spirituality of life, death, and nature, without using the language of religion. We help promote dialogue between life studies and religion, that is, religious approaches to life studies, and life studies approaches to religion. 7) Practices of life studies There are three interrelated approaches in the practices of life studies. a) Systematic approach: Collaborative research aiming at interdisciplinary knowledge and wisdom for life without regret. b) Dialogue approach: Examination of existing disciplines from the viewpoint of life studies, and discussion between life studies and these disciplines. c) Personal approach: A personal practice of examining one’s own life for solving one’s own private problems by using life studies concepts and methods. 1) Painless civilization The endless tendency in our civilization to eliminate pain and suffering makes us totally lose sight of the meaning of life that is indispensable to human beings. I called this "painless civilization" in the book Painless Civilization. >> See section 3. 2) Fundamental sense of security In the book Life Studies Approaches to Bioethics I presented the idea of "the fundamental sense of security" as a key concept for future life studies.This is "a sense of security with which I can strongly believe that even if I were less intelligent, ugly, or disabled, at least my existence would have been accepted equally to the world, and if I should succeed, fail, or become a doddering old man, my existence will continue to be accepted equally to the world. This is the basis of our life upon which we keep sane in this society" (cited from the book, and this paper). I believe that this is a really important concept in the coming age of new eugenics. 3) The central axis This concept was introduced in the book Painless Civilization. There are three layers in personal identity, namely, surface identity, deep identity, and the central axis. The central axis is the most basic one, but in everyday life many people forget the layer of the central axis. The central axis is a path by following which I will be able to say, when I die, that I am happy to have been born. One’s central axis can be found by dismantling his/her deep identity. This concept is closely connected with that of "life without regret." 4) The desire of the body and the desire of life In the book Painless Civilization I distinguished two sorts of desires, namely, "the desire of the body" and "the desire of life." While the desire of the body seeks to protect pleasure, pleasantness, and vested interests, the desire of life tries to discard them, dismantle the current self, and open oneself to an unexpected future. It is our "desire of the body" that promotes "painless civilization." This desire of the body takes away from us the deep "joy of life" that could visit us in an unexpected way when we transform ourselves by going through pain and suffering. 5) Reality of swaying I When we encounter a situation we have never wanted to experience, especially that of profound self-contradiction, we are emotionally swayed by it, and wish to avert our eyes from the situation. Japanese feminist, Mitsu Tanaka, called this kind of experience "the sway of the confused self." But paradoxically, only people in this swaying situation can truly understand the deep suffering of others and enter into the relationship of mutual support. "The reality of swaying I" is the concept introduced in the book Life Studies Approaches to Bioethics in order to enlarge Tanaka’s idea. "The reality of swaying I" is closely connected to "the advent of an absent being." 6) Relationship and irreplaceability All beings in the universe, especially all living things on the earth, are incorporated into the web of “relationships.” They can not exist without these relationships. At the same time, every being in these relationships is fundamentally “irreplaceable” to each other. Life studies urges us to view everything from the perspective of correlation between "relationship" and "irreplaceability." (see Concept of Inochi(life).) 7) Three natures of human life In the series of essays Life Torn Apart, I insisted that three natures are deeply engraved on humans, namely, "the nature of connectedness (with all living things)," "the nature of self-interest," and "the nature of mutual support." These natures sometimes keep in harmony, but sometimes come into conflict with each other. I believe that it is important to see the relationship between humans and the world of living creatures from this perspective. and more… Research Programs I would like to propose the following research projects. 1) Philosophy of life Philosophy of life includes clarification of problems such as "What is life without regret?" and "Why must we live while we all die in the end?" >> See section 2 2) Critique of contemporary civilization Life studies should include a fundamental reconsideration of our society that is driven by capitalism, materialism, and scientific technology. The question is whether people can live a life without regret in contemporary society where they are obsessed with pleasure and pleasantness. >> See section 3 3) Research on images of life One of the most important researches in life studies is the study of images of life, death and nature ordinary people actually have in different areas of the world. It would be of great help to researchers in life studies if they could know what imaginations and ideas people have in contemporary society. My paper, "The Concept of Inochi(life)," shows a result of preliminary research among Japanese. This research is still going on. Comparative research among countries will be needed. 4) Criticism of bioethics Criticism of "bioethics" is needed because it often lacks an insight into the meaning of life, and it also lacks a critical view of the essence of contemporary civilization that has created bioethical problems. Though bioethics research is expanding around the world, it’s time to renovate it by introducing the viewpoint of life studies. I tried this in my book, Life Studies Approaches to Bioethics (2001), and other papers; some of them (1 2) were written in English. And it is important to connect bioethics to "environmental ethics" because our attitudes toward life are closely connected with our attitudes toward nature, the environment. I wrote a series of papers in Japanese. 5) Research on human nature and social factors that interfere with our attempt to change We seek to live a good life and create a good society, but we have almost always failed. I suspect there might be human nature and/or social factors that interfere with our attempt to change our society and ourselves. I propose to research these interfering factors from the viewpoints of various disciplines including biology, psychology, history, and social sciences. This will be a totally interdisciplinary approach. This is our future research. 6) Research on the fate of social reform movements This research has a close connection to the above one. We have had various social reform movements up until the present, for example, Marxism, totalitarianism, American capitalism, various religious communities, etc., but there were few movements that succeeded in creating a sustainable community where severe oppression against minorities could not be found. We have to know the end results of their movements, in order to think seriously about the limitation of "life studies." Future research. 7) Criticque of science from the viewpint of life studies The aim of science, especially natural science, is to increase objective knowledge. However, as science progresses, a set of questions that science has avoided asking are starting to emerge before us as unavoidable questions, such as the question of "the meaning of life", the methodology of handling "qualitative data", the interpretation of the inner emotions or values of the other persons, and so forth. We need a new method to handle this kind of "subjective knowledge," and by using this method we will be able to share important experiences and wisdom. As a first step to attain this goal, I propose to criticize science from this perspective, and go on to the second step, the creation of a new methodology for dealing with subjective knowledge. Future research. An untouchable area in human life In the near future various advanced technologies are expected to invade the human body, the DNA, and the brain. It may be time to set up an untouchable area in human life where technological interventions will have to be prohibited. It is required to protect the untouchable area from our own desire. 9) Life studies approaches to various disciplines I think it is an interesting idea to introduce some basic ideas of life studies to various disciplines or movements, such as psychology, nursing, sociology, religion, ethics, cultural studies, and so on. Life studies would probably be able to stimulate those disciplines, and as a result, fruitful dialogues might occur. I tried this in the book, Life Studies Approaches to Bioethics (2001), and criticized the framework of contemporary bioethics from the viewpoint of life studies. I am thinking of a similar approach to ecology. Many other approaches will be possible. 10) Connection of academic research to researcher’s own life The most important thing for life studies is that a researcher hem/herself can live his/her own life without regret. In this sense, academic research that will not help transform the researcher’s own life should not be called "life studies." Life studies encourages a researcher to rethink his/her actual life and transform it, and after that, express that painful process in some form in order share it among us. Morioka expressed the process in the book Painless Civilization (2003). This process should lead to the transformation of the social system and our intellect.

What is philosphy of life?

"Philosophy of life" constitutes one of the most important pillars of life studies. The task of philosophy of life is to think deeply about the question, "What is life, death, and nature?" Philosophy of life was a major branch of philosophy in ancient times in Europe and Asia, however, especially in the context of contemporary philosophy, it disappeard from the scene. (The exceptions were vitalism, Nietchze, Bergson, and philosophy of biology). There is no category of "philosophy of life" in Yahoo! or Google . But today, people’s interest in bioethics, terminal care, and environmental issues is rapidly growing. It is time to reconstruct "philosophy of life" as a major branch of contemporary philosophy. The following lists are some of the research topics I have in mind.

1) Philosophical inquiry into some basic concepts concerning life, death, and nature The ultimate aim of life studies is to help us live our limited lives without regret, hence, first, we have to make clear what is the exact meaning of "limited life." We are all going to die sooner or later, but what does this mean to us exactly? Surprisingly, this is an extremely hard qestion to answer. This question is closely connected with another one, "what happens when I die?" But we cannot know anything certain about this question. Hence, the question of life studies would be like this, "What is the meaning of "limited life" when we do know nothing about life after death?" Life studies does not deny religion. Life studies follows a different path from religion, keeping touch with religious people with mutual respest. And we have to make clear other important questions, such as "What is life without regret?", "We are all going to die in the end, so why must we live?" "What is the difference between "life" and "existence"?", and so on. Probably "life without regret" means that when I die I can really believe that I am happy to have been born. Some of the topics were discussed in the book, Painless Civilization (2003). Research on images of life mentioned in the section 1 would be of great help.

2) Three natures of human life See guiding concepts 7. I think I have yet to investigate this topic more philosophically. This would provide us with a new research perspective on environmental philosophy and ethics. I am planning to write a new paper that enlarges my former works.

3) The idea of "the fundamental sense of security" See guiding concepts 2 and Morioka’s works 5 above. We have to make clear what this concept really means in terms of philosophy. For example, the difference between "the fundamental sense of security" and "human dignity," or the difference between "the fundamental sense of security" and "basic human rights" should be clarified.

4) Relationship and irreplaceability See guiding concepts 6 above. I called this the metaphysics of "relationship and irreplaceability" in this paper and in the last chapter of Brain Dead person. This concept needs more elaboration.

5) Social philosophy based on life studies The ultimate aim of life studies is to help us live our limited lives without regret. We have to make clear what kind of social principles and social systems are needed in order to attain this goal, and make clear how they are different from other social theories. Future research.

6) Life and ownership What is the conceptual relationship between "I" and "life"? People who justify suicide may insist that "one’s life" belongs to him/herself, but is this the same as saying that the person owns his/her "life"? The problem of "life and ownership" would probably one of the most important research topics in philosophy of life. This has a close connection with the question "What is the relationship between "body" and "ownership"?,"

7) The problem of killing and/or eating other creatures We eat meat, fish, and vegitables. We kill animals and plants for food. Most modern philosophers have justified this kind of killing and eating, but is this really justifiable from the viewpoint of life studies? Some environmental philosophies insist that all life forms on the earth are equally valuable, but if this is true, then what we are doing to creatures should be severely criticized. Some philosophers distinguish sentient animals and nonsentient creatures, but isn’t this a convenient excuse for humans? With the help of biology, ecology and anthropology, we have to tackle this difficult problem. * I am planning to write a book on philosophy of life. And as a preparation for the book, I will publish some essays and papers. I would like to communicate with the readers concerning these topics. * Personally, I interest in religious approaches.

Pemeriksaan kesehatan
pranikah ini dilakukan bukan karena adanya kecurigaan calon suami Anda
terhadap kesehatan Anda dan keluarga. Tetapi, justru untuk memastikan
bahwa Anda berdua, calon pengantin, sehat walafiat. Kalaupun nanti dari
pemeriksaan ditemukan suatu penyakit atau kelainan, akan lebih mudah
mengatasinya sebab sudah diketahui dari jauh hari.

Memang
belum banyak masyarakat kita yang mengetahui pentingnya melakukan
pemeriksaan kesehatan pranikah. Padahal, tidak sedikit persoalan
rumah-tangga muncul akibat masalah kesehatan pasangan. Karena itu, uji
kesehatan sebelum menikah (premarital check up) adalah perlu
untuk membentuk keluarga yang sehat dan sejahtera. Pemeriksaan
kesehatan pranikah bertujuan menilai kesehatan pasangan, baik secara
umum maupun yang menjurus, pada ada atau tidaknya risiko atau kelainan
kesehatan yang bisa membahayakan pasangan tersebut dan keturunannya
kelak. Jadi, memang mencakup pada pemeriksaan ada atau tidaknya
penyakit infeksi atau penyakit keturunan tertentu. Namun, sama sekali
tidak dimaksudkan untuk memeriksa keperawanan seseorang.

Ada
beberapa hal yang umum dilakukan dalam pemeriksaan kesehatan pranikah.
Pertama, pemeriksaan laboratorium yang meliputi pemeriksaan darah dan
urin lengkap, uji hepatitis (HbsAg dan Anti HbsAg), uji Widal (untuk
tifus), VDRL (untuk penyakit yang ditularkan melalui hubungan kelamin),
dan Pap.TB (untuk mengetahui penyakit TBC).

Kedua, melakukan
rontgen paru-paru. Jika Anda atau pasangan Anda memiliki riwayat kanker
dalam keluarga, maka Anda perlu melakukan pemeriksaan tumor marker.
Jika Anda menginginkan, Anda juga dapat meminta untuk dilakukan uji
keberadaan HIV, yaitu virus penyebab AIDS. Selain itu, pasangan calon
pengantin sebaiknya melakukan vaksinasi Hepatitis B (dua bulan
sebelumnya) dan vaksinasi antitetanus untuk calon pengantin wanita (dua
bulan sebelumnya).

Hasil pemeriksaan penyakit yang mungkin
ditemukan adalah penyakit menular dan penyakit yang diturunkan.
Penyakit menular antara lain penyakit TBC, hepatitis, sifilis dan
gonorhoe (GO). Apabila penyakit menular ini ditemukan pada kedua
pasangan atau salah satunya, sebaiknya berobat dulu sampai penyakit
sembuh total sebelum pernikahan sehingga risiko penyakit akan menulari
pasangannya akan berkurang.

Hasil kedua, yaitu penyakit atau
kelainan yang dapat diturunkan, seperti diabetes, asma, dan
penyakit-penyakit kelainan darah. Mereka yang membawa gen penyakit
keturunan supaya berhati-hati dan menjaga faktor pencetus penyakit
supaya tidak memunculkan penyakit yang dibawa. Mereka juga harus
mempersiapkan diri untuk menerima keadaan kalau keturunannya kelak
menderita penyakit tertentu, misalnya asma karena kedua orang tuanya
sama-sama mempunyai gen asma.

Riwayat penyakit dalam keluarga
merupakan hal yang perlu diperhatikan bagi pasangan yang akan menikah.
Karena, secara medis hal ini bisa meningkatkan risiko bagi keturunan
mereka nantinya. Pemeriksaan kesehatan pranikah akan mendeteksi
kemungkinan-kemungkinan yang akan terjadi setelah pernikahan, misalnya
apakah ada kemungkinan keturunan mereka akan menderita diabetes melitus (penyakit kencing manis), hemofilia, thalasemia, atau bahkan keterbelakangan mental.

Pemeriksaan
kesehatan pranikah juga dapat mengungkapkan apakah ada ketidakcocokan
rhesus darah yang dapat berakibat fatal pada bayi yang kelak akan
dilahirkan. Perbedaan golongan darah tertentu bisa saja membahayakan
janin. Misalnya, ibu yang memiliki golongan darah O sementara janinnya
memiliki golongan darah A atau B, maka keguguran bisa saja terjadi
karena terjadi penolakan dari antibodi ibu terhadap antigen yang
terdapat pada darah janin tersebut. Pemeriksaan kesehatan pranikah juga
dapat mengungkapkan apakah calon suami cukup mempunyai sperma dan
sebagainya.

Penyakit-penyakit seperti diabetes, hemofilia,
thalasemia, asma, dan bahkan kanker merupakan jenis-jenis penyakit yang
sudah terbukti diturunkan secara genetik. Bila menganggap salah satu
fungsi utama pernikahan adalah untuk melahirkan keturunan, maka jika
ditemukan adanya kelainan genetika yang terbilang berisiko berat
terhadap anak-cucu, sebaiknya tidak dilanjutkan ke pernikahan. Namun
demikian, semua pertimbangan ini keputusannya tentu ada pada kedua
calon pengantin.

Meski dari pemeriksaan ditemukan adanya
penyakit yang membahayakan keturunan seperti gangguan darah,
thalasemia, leukemia, diabetes, kanker atau HIV/AIDS sekalipun,
kesepakatan untuk menikah tetap menjadi hak multak calon pasangan.
Dokter hanya akan memberikan gambaran tentang risiko yang akan dihadapi
pasangan dan keturunannya, berdasarkan hasil pemeriksaan.

Pemeriksaan
kesehatan pranikah dapat dilakukan di banyak rumah sakit, terutama
rumah sakit yang cukup besar, pemerintah, ataupun swasta. Terlepas dari
pendapat yang menganggap bahwa apapun kondisi pasangan dan keturunan
merupakan karunia Tuhan yang harus disyukuri, tidak ada salahnya kita
berusaha mengusahakan secara optimal kebahagiaan rumah tangga.

Bogor

, 10 Agustus 2007.

“The Science of Shalat”

Apakah Shalat bikin Otak sehat?

Rasulullah saw bersabda: "Barangsiapa menghadap Allah; meninggal dunia,sedangkan ia biasa melalaikan Shalatnya, maka Allah tidak mempedulikan sedikit-pun perbuatan baiknya; yang telah ia kerjakan tsb". Hadist Riwayat Tabrani.

Sholat itu Bikin Otak Kita Sehat "Maka dirikanlah Shalat karena Tuhanmu dan Berkurbanlah" (Q.S Al Kautsar:2). Sebuah bukti bahwa keterbatasan otak manusia tidak mampu mengetahui semuarahasia atas rahmat, nikmat, anugrah yang diberikan oleh ALLAH kepadanya. Haruskah kita menunggu untuk bisa masuk diakal kita ? Jwb: Gak si…..

Seorang Doktor di Amerika telah memeluk Islam karena beberapa keajaiban yang di temuinya didalam penyelidikannya. Ia amat kagum dengan penemuan tersebut sehingga tidak dapat diterima oleh akal fikiran. Dia adalah seorang Doktor Neurologi. Setelah memeluk Islam dia amat Yakin pengobatan secara Islam dan oleh sebab itu itu telah membuka sebuah klinik yang bernama "Pengobatan Melalui Al Qur’an" Kajian pengobatan melalui Al-Quran menggunakan obat-obatan yang digunakan seperti yang terdapat didalam Al-Quran. Di antara berpuasa, madu, biji hitam; Jadam; dan sebagainya. Ketika ditanya bagaimana dia tertarik untuk memeluk Islam maka Doktor tersebut memberitahu bahwa sewaktu kajian saraf yang dilakukan.

Terdapat beberapa urat saraf didalam otak manusia ini tidak dimasuki oleh darah. Padahal setiap inchi otak manusia memerlukan darah yang cukup untukBerfungsi secara yang normal. Setelah membuat kajian yang memakan waktu akkhirnya dia menemukan bahwa darah tidak akan memasuki urat saraf didalam otak tersebut melainkan ketika seseorang tersebut bersembahyang yaitu ketika sujud. Urat tersebutmemerlukan darah untuk beberapa saat tertentu saja. Ini artinya darah akan memasuki bagian urat tersebut mengikut kadar sembahyang waktu yang diwajibkan oleh Islam. Begitulah keagungan ciptaan Allah. Jadi barang siapa yang tidak menunaikan sembahyang maka otak tidak
dapat menerima darah yang secukupnya untuk berfungsi secara normal. Oleh karena itu kejadian manusia ini sebenarnya adalah untuk menganut agama Islam "sepenuhnya" karena sifat fitrah kejadiannya memang telah dikaitkan oleh Allah dengan agamanya yang indah ini. Kesimpulannya :Makhluk Allah yang bergelar manusia yang tidak bersembahyang apalagi Lagi bukan yang beragama Islam walaupun akal mereka berfungsi secara normal tetapi sebenarnya di dalam sesuatu keadaan mereka akan hilang Pertimbangan di dalam membuat keputusan secara normal.

Comment; Perlu diteliti juga kenapa Shalat Dzuhur empat roka’at, Ashar empat roka’at dsb.

Justru itu tidak heranlah manusia ini kadang-kadang tidak segan-segan untuk melakukan hal hal yang bertentangan dengan fitrah kejadiannya walaupun akal mereka mengetahui perkara yang akan dilakukan tersebut adalah tidak sesuai dengan kehendak mereka karena otak tidak bisa untuk mempertimbangkan Secara lebih normal.Maka tidak heranlah timbul bermacam-macam gejala-gejala sosial Masyarakat saat ini.

Note : Kalo gak percaya coba aja gak sholat selama satu minggu; di jamin pasti pinginnya marah-marah terus padahal kalo kita marah ribuan sel dalam otak kita akan mati , nach gimana kita mo sehat kalo sel di otak kita mati ??? Sorry buat yang kena marahnya aku kemarin, Lets make things Better. ( itu dulu Dear, sekarang? Teteeep ).

Kayak yang bener, makanya perempuan kalau lagi haid suka marah-marah dan tersinggungan. Kalau memang bener sebaiknya perempuan melakukan gerakan-gerakan yang mirip Shalat; seperti berjungkir balik.

Merci…

Frau Zah

Her name was Frau Zah. It seemingly taken from Javanese or perhaps Arabic language. But exactly that’s name bore from her father’s manager Mr Otto Koster when little cute Frau Zah was born at the Hospital in a suburb western of

Jakarta

in the end of seventies. Frau Zah Ariana was her complete name. The latter-days, her hair was wavy and creeping like Ivy about her shoulder. Her complexion was tawny rather then ivory colour. Her nose rather sharp and pointed, a trifle better against nose belonging to Monalisa’s picture. Her eyes, with her blue soft-lens, lighten up as an azure jade. But its vision was hazy and faded but any glasses or soft-lenses. Her lips was slight and flexile as a fresh grape, but its upper lip slight curled up, it’s colour somewhat bluish but any lipsticks, probably because of effect of nicotine or because of convection; pressure and weather difference. A beautiful firm bony face. It needs dentist reseach to determined either her upper jaws was slight inclined forward or her lower jaws was tend inward. But her cheering smile inexorably sweet. Her brows was classic. Her poor dear father was from Kuta and her dear mother was from Yogya. Her mind was ordinary, a good rudiment to get the best education at the

personage

University

on the soil of Java by seeding selection. Her High-school’s certEd scores filled with nine, only two the

eight score

inside it.

About three months She had been living in

Toscana

,

Italy

.

Western San Marino

city and southern of Roma. She followed Roberto Ivola her husband; native of this Country as a consequence, country of The Pisa. They were adjoined by auntie Sarah, aunt of  Frauzah who had been living there for so many years before Frauzah. Firstly, aunt Sarah had told Ivola much about

Indonesia

, about it’s nice and friendly peoples, and absoloutly about Frauzah, her dear niece. Then at the some winter holiday Ivola came to

Indonesia

met Frauzah in Yoygakarta after He had left his fortnight vacation at the Godess

Island

,–

Bali

. In order to respect aunt Sarah, however Frauzah met Ivola at the ballroom of a famous hotel in Yogya. Then Frauzah and Ivola driving along around the lovely city by taxi. Confiding their pitiable secrets. They were so daunted for only hours. Showing good demenour each other. Frauzah was telling her bashful wonted when she was child till teenager, wetted her  pants till she was about fourteen, so she had always refused joined camping or any outbond programs. About her stupidity at the morning when she woke up and lost her glasses. About her indolent manner of taking shower when she plunged to the story of the novels, especially classical. Ivola also told about his unwillingness to play football, a contradiction; in wich his friends from his country were longed to do. About his hobby mimicking other peoples continuance cynically, and also about his stupid memory introgated by Australian police at a hotel in that country because his face was quite similar to Osamah bin Laden especially when his beard and whisker was long and untidy. Frauzah’s English was better then Ivola who spoke Pidgin; plain english language. Educated people talked to educated people. That’s meeting was the beginning of their household tale. Frauzah actually never imagine she would live in

Europe

and got an Italian husband.

Frauzah childhood was simply, natural, unadorned with any luxurious, but even dreadful if looks from such well-off gentries sight. Her mother’s name was Mrs Aminah, her father was Mr Ibrahim Amantha. Mrs Aminah decided ceased working after marrying Amantha. Frauzah childhood; afore school period; spent at the capital city and the suburb. Nomadic like gypsies, from

Jakarta

,

Bogor

, Tangerang, Bekasi, and sometime in Purwakarta.

Jakarta

and Bekasi in wich remain quiet and easy, Tangerang and

Bogor

in wich still splendour, Purwakarta and Cikarang wich yet became city of

Industry

. Frauzah father was a surveyor of a landscape projects or didn’t know whether. Frauzah remained lingering indistinctly about her beautiful childhood memories. Bathed by her dear mama, kissed by her poor dear papa, waving her hand by the fence when her poor dear papa went by. Calling her on a phone when luncheon time had come, and brought knick-knacks like Barbie-doll and Donald-duck such a doll. Lingering still her happiness when she was playing with her childhood friends whom their names she could not recall. Her friends which theirs picture become faded and moldy, her friends who might be became personage and popular artist, or might be chemist; expert of chemistry. Lovelily adored by neighbourhood aunties, who forced her to spelled words wich using RRR character and then they laughed so merrily, as if the words call forth that laugh, must have been utterly and entirely ludicrous. They were fond to taking cared of her. Frauzah surely realized that thus memories was not mere dream. A lovely childhood at the early eighties wich inclined natural with particular activity.

Pwt-Yogya, Minggu akhir Desember 1995

Kami; Saya, Iwan,Wahyu(Anton), dan dan dua teman dari SMU lain; saya sudah lupa namanya, pergi di penghujung tahun ke Jokja. Kami bermaksud merayakan malam tahun baru disana. Kami tergoda oleh pengalaman pertama kami masing-masing ke

kota

itu sebelumnya. Buat kami ke Jokja adalah liburan paling ekonomis sekaligus romantis. Ekonomis karena hanya duaribu seratus rupiah waktu itu dari

kota

kami; Purwokerto; menggunakan kereta api kelas ekonomi Purbaya. Romantis karena setiap ke Jokja selalu dihiasi kenangan manis. Pergi ke Jokja laksana kita menengok

Alhambra

. Naik kereta api Purbaya; kereta api kelas ekonomi jurusan Purwokerto-Surabaya; bagaikan menaiki Train a Grande Vitesse(TGV); Kereta api di Swiss untuk wisata. Walaupun melaju endut-endutan; terkadang pelan; tapi pemandangannya tetap saja menawan.

Minggu pagi, hari itu langit cerah, lebih cerah sedikit dari perasaanku. Setelah membeli karcis saya masuk ke ruang tunggu di dalam stasiun, disana Iwan sudah menunggu dengan penampilan bak Keanu Reaves, memakai kacamata hitam mengkilap serta rambut dipotong cepak, dengan tas ransel serta celana pendek merek Alpine, memakai kaos oblong putih bergambar mulut dan sweater warna krem. Begitu pe-denya dia menatap kearah langit seolah tidak melihat kedatanganku, menggerak-gerakkan ujung sepatunya sambil mengepulkan asap Marlboro. Jam di stasiun menunjukkan pukul sembilan kurang sepuluh menit, sedangkan di jam tanganku sudah pas jam sembilan, padahal jam tanganku sudah dicocokkan dengan waktu berita radio BBC London. Di papan informasi kereta Purbaya berangkat pukul 9.20, mau mengikuti jam yang mana entahlah, tapi saya tetap saja lebih mempercayai jam tanganku.

“Wahyu mana?” tanyaku pada Iwan sambil berjabat tangan ala rapper Amerika.

“wah! Keren!” jawab Iwan sambil melihat penampilanku dari ujung rambut sampai ujung kaki. “Curt Cobain! Curt Cobain!” lanjutnya yang malah mengabaikan pertanyaanku. Sebenarnya aku kurang suka disamakan dengan Curt Cobain atau siapapun, karena orang idealis biasanya tidak suka disamakan dengan orang paling ngetop sedunia sekalipun. Tapi mungkin begitulah gambaran penampilanku. Aku memakai celana blue jeans longgar dan robek sedikit dibawah lutut. Kaosku hitam juga longgar dengan tulisan RHTYM di depan dada. Juga dengan kacamata hitam serta sedikit aksesoris di tangan, menenteng gitar yang masih di berada di dalam sarungnya.

“Wahyu mana?” tanyaku mengulangi. “Lagi nungguin temennya di deket patung kuda”. Di depan stasiun terdapat taman dengan patung kuda. Rumah wahyu dan dua temannya sekitar satu kilometer dari patung kuda.

Saya dan Iwan ngobrol tentang rencana nanti setelah sampai di Jokja, mau tidur di stasiun atau di alun-alun, di rumah Pakde Hanung atau di emper masjid Agung. “Gimana nanti aja” kataku.

Lima

menit kemudian Wahyu dan dua temannya datang bergabung lalu bersalaman dan berkenalan. Tapi tetap saja saya lupa nama kedua temannya karena saya sering memanggilnya Man. Sementara itu kereta Purbaya langsir ke jalur satu. Kami kemudian menuju gerbong terdekat mencari tempat duduk; walaupun nantinya kami lebih suka berjalan-jalan dari gerbong satu ke gerbong lainnya. Saya melihat dua cewek seumuranku di gerbong dua, yang satu manis yang satu biasa saja. Aku berbisik kepada Iwan dan Wahyu untuk berpamitan menuju kesana; ke tempat dua cewek itu duduk. “Aku kesana dulu ya” pamitku pada teman-temanku. “Ah! Selera rendahan” timpal Iwan yang juga diiyakan Wahyu dengan nada sedikit mengejek.

Saya menuju gerbong dua dimana dua cewek itu berada, sementara Iwan, Wahyu dan kedua temannya melewatinya untuk hunting ke gerbong lainnya.

“Boleh saya duduk disini?” pintaku dengan ramah dan senyum rendah hati. “Oh! tentu saja” jawab mereka bersautan dengan senyum lumayan manis dan raut muka kelihatan senang. Aku duduk di bangku kosong pas di depan mereka, berhadap-hadapan, lalu melanjutkan pembicaraan. Di Purwokerto anak sekolah atau mahasiswa banyak menggunakan bahasa Indonesia diantara mereka, mungkin karena banyak pelajar dari luar

kota

atau memang mereka yang biasa menggunakannya dalam keluarga. Kami juga sering menggunakan Bahasa Indonesia karena Iwan pelajar asal

Jakarta

. Dalam etika dianjurkan untuk berbicara menggunakan bahasa yang bisa dimengerti bersama.

“Oh iya, Adam” kataku sambil menjulurkan tangan memperkenalkan. “Ifa”, “Dona” sambut mereka sambil menerima jabat tangan dilanjutkan dengan obrolan basa-basi. Dari cerita sekolah sampai ke hobi. Juga tentang kesukaan mereka pada

kota

Jokja, bagi mereka

kota

Jokja seperti Aranjuez atau Venecia walaupun mereka belum pernah kesana. Tampang Ifa seperti Sinied O connor dengan rambut sedikit bergelombang, dia memakai celana katun tiga perempat warna cokelat dengan sweater merah muda. Sementara Dona agak tomboy dengan rambut dipotong model Demi Moore kala itu. Dona juga memakai celana hampir sama dengan Ifa, hanya saja Dona memakai sweater warna krem dengan resleting terbuka. Dadanya memang lebih menonjol daripada Ifa. Tapi dalam hati saya, saya lebih memilih Ifa yang berkesan anggun dan sederhana walaupun senyumnya tetap saja lebih manis dan lucu. Walaupun Dona lebih sintal dan menggoda. Entah mereka sadar atau tidak saya lebih banya berbicara ke arah Ifa walaupun Dona sering ikut menimpali.

Kereta melaju perlahan, sementara para pedagang asongan tetap berseliweran menawarkan jajanan, tetapi mereka tetap saja sopan. Penumpang kereta lumayan ramai, walaupun ada satu dua korsi yang belum terisi. Kebanyakan dari mereka para remaja, hanya beberapa saja penumpang dewasa dan orang tua. Mungkin banyak yang menikmati libur tahun baru yang kebetulan jatuh pada hari Senin. Sambil terus melanjutkan obrolan dan candaan sesekali kami melihat pemandangan diluar melalui jendela kaca. Pemandangan rumah-rumah dan sawah di pinggiran sungai Logawa. Sungai yang masih bening, tanaman padi yang hijau dan kuning, para penambang pasir dan petani yang tidak menghiraukan hari libur, bukit-bukit yang berwarna hijau dan biru, jalan raya yang berkelok dan elok. Terowongan kereta yang terkadang menambah suasana romantis.

Memasuki terowongan pertama Ifa berteriak manis dan manja, Sayapun meraba-raba seperti orang buta dengan maksud bercanda. “Kamu dimana, kamu dimana? hahaha” kami lalu tertawa. Sementara beberapa pemuda yang lain berteriak minta tolong dari atas gerbong, kami tahu kalau itu juga bercanda. Ah! Menyenangkan sekali, serasa kereta itu telah kami sewa menjadi milik kita bersama.

Setelah terowongan pertama Iwan, Wahyu dan kedua temannya datang bergabung. Saya rasa mereka tidak menemukan target; cewek seumuran untuk teman ngobrol dan bercanda; yang cocok, atau mungkin mereka selalu ditolak, haha. Dengan air muka sedikit malu dan lucu mereka lalu menyapa dan memperkenalkan diri. Dimulai dari Wahyu, mereka terus saja mencari muka pada Ifa dan Dona seakan-akan mereka itu pahlawan, menceritakan kehebatan dan prestasi mereka dengan pede dan lucunya, juga dengan santainya mengada-adakan kejelekan saya, mengada-ada kalau saya tidurnya mendengkur serta suka minum anggur, serta olok-olokan lainnya; tentu saja dengan suasana canda; dan kami tahu semua. Saya cuek saja sambil membuang muka, menahan tawa menatap ke arah jendela.

“Katanya selera rendahan” smesku sambil mencibir. Merekapun bertambah malu sambil mencari-cari alibi. Ifa dan Dona ikut mentertawai. Suasanapun semakin hangat dan ramai. Untung saja bangku yang aku duduki belum terisi. Iwan dan Wahyu bergabung disebalahku di lajur kanan, semantara dua teman Wahyu di bangku di lajur kiri. Iwan dan Wahyu terus saja merayu-rayu, sementara Saya dan Ifa sesekali mengedipkan mata, seakan-akan kami sudah kenal sejak beribu tahun lalu.

Ternyata tujuan kami; sekarang ditambah Ifa dan Dona; sama, sekedar melewatkan dan merayakan malam tahun baru di Jokja. Saya menwarkan Ifa dan Dona untuk bergabung saja, Iwan dan Wahyu dengan antusias menimpali, Ifa dan Dona menyetujui. Kami semua senang. Kemudian kami berbagi sedikit makanan yang kami bawa untuk menambah keakraban. Makanan yang dibawa Wahyu paling aku sukai, lontong dan kripik kentang, Iwan membawa snack dari kacang serta molen pisang, dua teman wahyu hanya membeli wafer di pedagang asongan karena kurang persiapan.

Sampai di stasiun Kroya penumpang semakin banyak saja, korsipun penuh terisi bahkan tidak sedikit yang terpaksa berdiri, ada beberapa yang tidak kuat berdiri lalu menggelar kertas koran untuk alas duduk. Kereta bertambah kencang setelah melewati jalan yang mendaki dan berkelok. Kami kadang memejamkan mata kadang terbangun, bergantian kadang bersamaan. Sesekali naik ke atas gerbong untuk mlepas penat. Naik di atas gerbong menyenangkan sekaligus menegangkan. Menyenangkan karena seolah menjadi raja yang diusung diatas tandu, walaupun badan menjadi dekil dan berdebu. Menegangkan saat melewati terowongan. Karena harus merunduk dan tiarap mengikuti aba-aba pemuda yang berada di atas gerbong paling depan. Pernah kejadian seorang anak remaja meninggal karena tersangkut tembok terowongan saat dia kurang waspada dan lupa menghadap ke arah belakang.

Bersambung.

My Immortal;

Without merits that entitle me to a place in the blue sky,

In vain have I live in This World for so many years,

These are the events before my birth and after my death,

Who will transcible them and give the world my story….

We all envy the immortals because they are free,

But fame and fortune we cannot forget,

Where are the Minister and General of the past and the present,

Under neglected graves overgrown with weeds.

We all envy the immortals because they are free,

But our precious title we cannot forget,

In spite of rude repulse or silent pride,

Was trouble sore, ne wist well what to ween.

We all envy the immortals because they are free,

But gold and silver we cannot forget,

All our lives we save and hoard and wish for more,

When suddenly our eyes are forever closed.

Temporary life

Tuhan,

Aku tak tahu berapa lama alam raya ini sudah ada sebelum lahirku,

Dan berapa lama terus berjalan setelah matiku,

Saat kutatap langit dan bintangMu,

Akupun tak  sanggup sekedar membayangkan dimana batas langitMu,

Dan berapa banyak jumlah bintangMu,

Tuhanku,

Kau tiupkan rohku dalam raga yang berisi Akal dan hati,

Walaupun hanya untuk sepintas waktu,

Tapi aku tetap dungu akan tujuanku,

Apa untuk sekedar mencari kesenangan?

Apa cukup aku bayar dengan Ibadah dan amal baikku?

Aku mau lebih sekedar itu,

Aku terus belajar Tuhanku,

Maknai hidupku sebelum matiku.

Probolinggo 2006

Lereng itu bernama Tengger.

Sejauh mata memandang , hamparan pohon pinus dan casuarina menyegarkan mata.

Nyanyian burung tempua  bagai senandung orkestra mengiringi sang diva.

Udara yang masuk paru-paru bagai bak sungai Gangga yang  membasahi Kalahari atau

Sahara

, hilanglah dahaga berganti sejuk terasa.

Kami –berenam – sampai jam tujuh pagi, masih pagi sekali, dengan perut setengah terisi, aroma tubuh setengah wangi, air muka tak lagi berseri, bulu-bulu kaki terkontaminasi oleh debu polusi. Memang kami tidak menggunakan jasa agen wisata, biar lebih leluasa menentukan agenda daripada mengikuti acara dari pemandu wisata.

Ahh…cukup lelah juga ternyata! kami sampai di penginapan yang kami sewa, lalu istirahat sejenak untuk segarkan mata, menerawang indah panorama dari balik jendela, setelah cukup lama melewati irama jalan yang banyak berbatu, di beberapa tempat sangat berliku, sampai-sampai mendirikan bulu kudukku, huuuuu.

Setelah mandi dan sarapan kami duduk di bangku-bangku, di belakang pondokan di dekat tungku, menatap langit di selatan yang sudah mulai membiru, sebiru warna darahku. Aroma ilalang dan pohon pakis berhembus kadang silih berganti kadang beradu. Beberapa rombongan datang mengisi pondokan di kanan kiri jalan, ada beberapa yang cukup rupawan. Setelah siang selepas dzuhur saya ke kamar pejamkan mata, sedikit usaha tuk pulihkan stamina, nyenyak juga rupanya.

Saat terbangun, matahari mulai menggelinding kearah barat, langit memerah bagai hamparan daun foinciana. Warna-warni cahaya dari balik pegunungan Semeru terlalu indah untuk kami lewatkan, jingga di sisi barat, agak memudar di selatan-utara, semakin kelabu di arah timur. Kamipun tidak menyia-nyiakan kesempatan yang jarang kami temui bila sedang berada di Kota., Sebentar lagi langit akan menjadi gelap, lalu beranjak malam.

Selepas maghrib sebelum isya, Maya anak perempuan si pemilik rumah membuatkan kami kopi Liberika (lebih nikmat dari kopi Arabika atupun Robusta) yang kami bawa, walaupun saya bukan pecandu kopi juga bukan pecandu Cerutu, sayapun larut dalam harumnya tembakau dan pahitnya kopi Liberika, sekedar menghangatkan tubuh serta suasana. Sementara para pria memainkan kartu domino, para wanita sibuk mengisi baterai handphone kita semua, mengecas baterai-baterai kamera, sambil sesekali datang menggoda. Sementara suara Miller; Buhler; Carlos Marin, pemilik vokal bariton dan berasal dari Spanyol; dan Sebastien Izambard, vokalis pop dari Prancis (Il Divo) bersautan di dalam dock speaker yang saya bawa, sesekali suara Anggun dan Pasha (grup band Ungu) ikut menyela.

Mendekati jam duabelas tengah malam gemuruh suara manusia bagai gelombang dilaut yang ditiup angin berkekuatan kencang, desar-desir, riuh rendah, sorak sorai dan suara bebunyian berpadu menjadi satu harmoni bagai orkestra tanpa konduktor. Ternyata suara ramai itu menandakan tepat pergantian tahun. Semua ingin menjadi bagian dari perhelatan itu, tak terkecuali saya dan teman-teman saya. Kami merenung barang sejenak, diantara suara terompet dan petasan, diantara aroma daging bakar dan arang, diantara cahaya kembang api dan bintang, diantara suara nyanyian dan denting-denting gitar urakan. Kamipun menikmati keramaian yang memang sengaja kami tunggu-tunggu.

Sekitar pukul setengah 4 dini hari, JIP yang akan mengantar kami ke’atas’menjemput. Kami akan menyaksikan matahari terbit disana, yang katanya sih paling ditunggu-tunggu bila berkunjung keBromo,yang keindahannya memesona siapa saja yang melihatnya. Kamipun tidak melewatkan kesempatan yang langka itu. Beruntung kami bisa menyaksikan peristiwa yang banyak dinanti ribuan orang itu. ‘’Waw! sangat menaknukjubkan,sungguh sempurna ciptaan Tuhan yang satu ini’’.Saya memuji tiada henti.

Menjelang siang kami menaiki kawah Bromo.Bau belerang menyambut kedatangan kami diatas.Bebatuan dan pasir menghampar disekitar dataran, yang jika dilihat dari atas, bagai gurun yang tiada bertepi. Kami bisa saja menggunakan kuda untuk menuju keatas, yang banyak disediakan masyarakat Tengger sekitar, tinggal memberi beberapa rupiah sebagai imbalan, tapi rasanya kurang menantang jika tidak ditaklukan dengan kaki sendiri.

Wisata alam dengan obyek utama kawah Gunung Bromo serta perpaduan matahari terbit di ufuk timur, suatu sensasi tersendiri. Wisatawan memasuki suatu ritme perjalanan yang mengasyikkan di waktu dini hari dengan melewati lautan pasir yang luas dan menaiki tangga menuju puncak. Salah satu ritual budaya yang populer berkaitan dengan Gunung Bromo adalah upacara Kesada. Asal mula upacara Yadnya Kesada terjadi masa dinasti Brawijaya dari Kerajaan Majapahit. Sang permaisuri yang dikarunia anak perempuan bernama Roro Anteng setelah dewasa dijodohkan dengan Joko Seger, pemuda dari kasta Brahma. Saat Kerajaan Majapahit mengalami kemunduran dengan masuknya agama Islam di Jawa, punggawa kerajaan dan kerabatnya pindah ke wilayah Timur dan pegunungan Tengger termasuk Roro Anteng dan Joko Seger. Keduanya membangun pemukiman dan memerintah di kawasan Tengger namun tidak dikarunia keturunan.
Mereka naik ke puncak Bromo dan bersemedi agar diberikan keturunan dan akhirnya terdengar suara gaib bahwa semedi mereka terkabul dengan syarat bila sudah mendapatkan keturunan maka anak bungsu harus di korbankan ke kawah Gunung Bromo. Roro Anteng dan Joko Seger menyanggupinya dan mereka mendapat 25 orang putra dan putri. Namun mereka ternyata ingkar janji sehingga Dewa menjadi marah dan mengancam akan menimpakan mala petaka. Prahara datang, kawah Bromo menyemburkan api dan anak bungsu bernama Kesuma turut hilang dan terdengar suara ghaib agar setiap bulan Kesada pada hari ke 14 mengadakan sesaji kepada Yang Widi di kawah Gunung Bromo. Kebiasaan ini diakui secara turun temurun oleh masyarakat Tengger dan setiap tahun di adakan upacara ini di Poten Lautan pasir dan Kawah Gunung Bromo, mereka yang mayoritas beragama Hindu, punya kebiasaan memakai sarung yang diikatkan dikepala dan menutupi sebagian muka. Penghasilan  mereka selain dari cocok tanam, tentu saja dari pariwisata.*

Saya kembali ke

Jakarta

seorang diri, Sementara teman serombongan saya kuliah di

kota

Malang

dan

Surabaya

. Widya, Nana, Ari, Wahyu, Diaz, kapan-kapan kita piknik lagi ya? Betapa kalian masih tersimpan dalam hati saya.

                                                            * * *