World religions cults and spiritual beliefs

subud

Subud (pronounced /subud/) is an international spiritual organization of people of all religions as well as people with no formal religious affiliation. Members report that through the practice of a spontaneous receiving – the latihan kejiwaan (Indonesian: "spiritual exercise") – they experience an awakening of their inner selves and a greater ability to find and fulfil their path in life. Many connect this experience directly with the divine (mostly described as God, with the most common variation being "the Great Life Force").

The Subud movement was founded in the 1920's by Muhammad Subuh Sumohadiwidjojo (1901-1987), who is called Bapak (Indonesian: "Father", or "Mister"; informal) by himself and members of Subud. It has since spread to over 80 countries throughout the world, with a worldwide membership of about 13,000. (The "Subuh" in Bapak's name means "dawn" and has no relation to the name Subud.)

Institutions

• World Subud Association
• International Subud Council
• Muhammad Subuh Foundation
  

Wings

• Susila Dharma International Association
• Subud International Cultural Association
• Subud Enterprise Services
• Subud Youth Association
  

Special Places

• Java
• Kalimantan

The name "Subud"

The name "Subud" is an acronym that stands for three Javanese words of Sanskrit derivation, "Susila Budhi Dharma".

Taken together, Susila Budhi Dharma means that humans have the ability to surrender to God and receive a quickening of the life force that is coursing through and embracing everything, and that the heightened contact with this force may bring about an improvement of one's self so that one's behavior may become truly humane.

History

Bapak explained (in talks to Subud members given beginning in the 1940's) that in 1925 he was taking a late-night walk, when he had an unexpected and unusual experience. Suddenly he found himself enveloped in a brilliant light, and looked up to see what looked like the sun falling directly into his body. His whole body trembled, and he thought that he was having a heart attack. He went directly home, lay down on his bed, and prepared to die. He felt that if it was his time to die, he could not fight it, so he surrendered himself to God completely.

Instead of dying, however, he was moved from within--impelled--to stand up and perform movements similar to his normal Muslim prayer routine. This seemed very strange to him, because he was not moving entirely from his own volition; rather he was compelled or guided by what he interpreted as the power of God. He experienced a kind of "inner teaching" where he was given to understand a variety of things spontaneously. Bapak claims that this same kind of experience happened to him for a few hours each night over a period of approximately 1000 days. He slept little, but was able to continue working full-time and going to school.

As these experiences proceeded, Bapak gained insight into people and situations that he did not possess before. He was able to spontaneously "receive" or know things through this guidance. Around 1933, he reports that he received that if other people were physically near him while he was in a state of latihan, that this experience would begin in them also. (Today, such an initiation is usually called "the opening".) Although only a young man in his early 30's, Bapak's reputation as someone with spiritual and psychological insight spread, and many people came to him to be opened. These in turn could "open" others. This is how Subud eventually spread around Indonesia.

An important moment occurred in 1957, when Bapak was invited to the home of John G. Bennett in Coombe Springs. Many UK followers of G. I. Gurdjieff were initiated into Subud at that time (including Bennett himself, though he later felt Subud to be inadequate). That same year Bapak also visited San Francisco.

A religion?

The usual understanding among Subud members is that Subud is not a religion. Though the meaning of the word "religion" is sufficiently vague to make such statements problematic, their intent is to make clear that Subud welcomes adherents of all religions (without seeking to convert them away from those religions). Subud encourages its members to practice their religions and to enrich their traditional religious understanding through direct experience of the divine.

Rules

Subud has few if any rules. The most important would be those relating to the circumstances of the latihan: men and women do not do latihan together, and people may not attend latihan meetings without being "opened" (i.e. receive the contact).

Beliefs

Most Subud members believe in God and believe that God is the source of their experiences in the latihan. However, it is not necessary for people who wish to join Subud to believe in God. In fact, there are several Subud members who are atheists. They think the source of the latihan is a universal life force or that it originates in oneself. Since Bapak described the jiwa, or Self, as being one with God, all of these explanations are compatible. (The word jiwa is Indonesion for the highest level of Self. It might also be translated as soul.)

Subud members share with each other their personal experiences of the latihan and its impact on their lives, and they do find commonalities, but the hallmark of the Subud experience is its adaptability to individuals of different cultures, races and religions.

Symbol

The Subud symbol consists of seven spokes radiating outward from the center of seven concentric circles, usually represented in either gold/yellow on blue, blue on white, white on blue or black on white. The circles represent the different levels of life forces.

Subud organizations have trademarked this design, as well as the name "Subud," in a number of countries.

Practices:Latihan

The central practice of Subud is the latihan. After a period of sitting peacefully, the group is asked by a "helper' to stand and relax. The helper says, "Begin" and one is then to surrender to God, not making use of one’s mind, heart or desires. Someone not in Subud might be tempted to describe it as a ritual, yet it does not take on any of the rigidities inherent in a regular ritual. Most of those who have been opened in it say (to those who ask) that it represents a direct connection with God, or the Great Life Force.

In this spiritual exercise one does not expect anything in particular. One does not make any image, but one may receive a feeling of vibration from within that is a contact with God or the Great Life Force. In essence, what is received in the latihan is the 'holy spirit' or 'divine light' that one might receive via prayer or from a sincere worship found across world religions; but the Subud context allows for a "follow-through" in behavior, and regular meetings of a group for this form of worship only.

The Divine Power, which works from within oneself during the exercise, will bring to each person who is able to receive it, what is needed by that person, initially purification. The latihan continues to work 24 hours a day--not only when one is "doing" the latihan. Through time and regularly doing one's latihan, a person may experience a personal change and development in every aspect of their daily life and being.

The idea of people not directing their own behavior in worship, and that it is God who does this, is, according to Bapak, not exclusive to Subud. He pointed to the original form of worship of the Quakers, at the time when Quakers stood and freely moved and vocalized. However, Bapak also cautioned that the rituals of various sects that might appear to the casual observer to be the same as the latihan are actually different.

Although the latihan can be practiced individually at home, all members are to practice it in a group if possible. In either case, men and women practice the latihan separately. Subud members have experienced that it is optimal to do the group latihan two times per week in the beginning. Later, when one can reliably receive the correct time to finish the latihan, it is considered beneficial to add a third weekly latihan at home.

"Testing"

Another distinctive Subud practice is "testing," in which one's awakened spiritual intuition is directed toward some particular question or decision. This method is used to select "helpers" and other staff across the World Subud Association. The original name for "Testing" used by the founder of Subud was "Terimah", which means "Receiving", so people who have been practicing the latihan for some time are able to recognise indications from their innner feeling, showing the answer to the question they have put forward. Such indications might come in the form of visions, sounds, vibrations or physical spontaneous movements. The understanding of those indications may or may not come together with the receiving, and ideally it has no relation with the mental activity or intellectual analysis. Sometimes the receiving is obscured or tainted by the emotional or intellectual attitude of the persons who ask the questions. Testing can be completely misleading if used as a fortune telling device, to gain insight into the future. It should be taken as a tool to clarify the spiritual complexity of the present, it helps Subud members to find insight and harmony, it helps them to find the right attitude towards anything that might be a source of turmoil and trouble. A better attitude usually improves almost any problem, but it doesn't offer a magic or divine formula.

Bapak's book "Susila Budhi Dharma" is full of examples of situations in which this "receiving" or "testing" could be very useful in the process of training one's self in putting the latihan into practice, which constitutes the main goal of the Subud path.

Prayer

Prayer can be an integral part of a Subud member's experience, but it depends on the individual and their relevant personal faith.

Fasting

Individual Subud members may engage in fasting (Javanese: prihatin, usually related to Ramadan or Lent). These may exclude food, smoking, sex, and/or other pleasures, as the faster deems appropriate. The intent is to weaken the passions and experience the outer and inner benefits of the fast.

Becoming a member

Anyone may join Subud, regardless of religious affiliation or belief system. Except in unusual circumstances, there is a three-month waiting period between first declaring the intention to join, and being "opened". In the opening, a helper restates the purpose of the latihan and asks the applicant to simply relax and surrender. The applicant then joins the latihan of the helpers in attendance. If the applicant does not have a convincing experience, the latihan is to be resumed at the time, or in subsequent opening latihans with the helpers.

Members are not required to donate money to the organisation, but members are encouraged to donate for the purchase or upkeep of meeting places and for the maintenance of national and international helper and committee functions. Members are urged to establish "Subud enterprises" that contribute 25% of net profits to support the Subud organization and affiliated charities that serve the general public.

Subud has experienced a high rate of turnover, in which as many as 85% of those who are "opened" ultimately drop out of contact with the organization. Unfulfilled expectations appear to be the major reason for this, despite the fact that applicants are advised to dispense with expectation of any kind in order for the process to work most effectively.

Organization

There are two parallel lines of responsibility in Subud – committee and helper. Each functions at the local, national, (multinational) regional or zonal, and international levels. People often move from one function to another, as needed.

The ultimate organizational authority is the Subud World Congress that takes place every four years and consists of all Subud members who wish to participate. The headquarters of the international organization moves to another country every four years.

Helpers

Each level has a group of experienced members called "helpers", whose role is to serve members and facilitate at meetings when requested. Helpers also coordinate the timing of the group latihans when necessary, and witness the "opening" of new members.

Helpers are not meant to be perceived nor to regard themselves as more "spiritual" than anyone else.

Helpers exist at the local, regional (in some countries), national, and international level. The geographical status of helpers is purely in regards to the extra supportive duties they are asked to provide – otherwise, there are no spatial restrictions on where a helper is considered a helper. If a local helper from London travels to Jakarta, he will be seen as a helper there, and can do testing and open new members in the same way as any Indonesian helper. There are (at this time) 18 international helpers - 9 men and 9 women - working in groups of six in 3 areas:

• Area I, covers Zones 1 & 2 (Australasia and Asia)
• Area II covers Zones 3, 4, 5, and 6 (Europe and Africa)
• Area III covers Zones 7, 8 & 9 (the Americas)

The international helpers are members of the World Subud Council. They serve for four year terms from World Congress to World Congress.

There is not meant to be any distinction in "rank" between local, national, or international helpers. However, people will be people.

Ibu Rahayu

Ibu Siti Rahayu Wiryohudoyo - Bapak's eldest daughter - has no formal position within Subud, but is accorded special respect by many members. Despite her frequent statements to the effect that fewer requests should be made of her, some Subud members see her as having special charisma, and often prefer her advice to that of others. She is sometimes asked to bestow new "Subud names" (often giving simply the first letter), although she encourages members to receive these for themselves.

Committees

Each Subud group is governed by a committee including a chairperson, vice-chair, treasurer, etc. This committee is tasked with making sure there is a place to do latihan, communications, and supporting the mutual efforts of members. A similar structure functions at the regional (in certain countries), national and international level.

The international executive team is the International Subud Committee (ISC). Apart from ensuring international communication, budgeting, support of programmes, etc., it organises a World Congress every four years. The chairperson of ISC sits on the World Subud Council.

For purposes of the practical structure, the Subud world is divided into nine multinational zones, more or less as follows:

• Zones 1 & 2 -- Australasia and Asia
• Zone 3 -- includes 8 countries of western Europe
• Zone 4 -- central and eastern European countries
• Zones 5 & 6 -- Francophone and Anglophone African countries, respectively
• Zone 7 -- North America, Mexico, Cuba and Surinam
• Zone 8 -- the upper part of South America
• Zone 9 -- the lower part of South America

Each Zone has its own representative, though Zones 1 & 2 and Zones 5 & 6 have in more recent years been covered by one representative. The Zone Reps are the voting members on the World Subud Council, as they represent all members. They serve a 4 year term. They are chosen at Zone Meetings.

A chairperson for the World Subud Association serves a four year term from one World Congress to the next, and is also the chairperson of the World Subud Council. The World Subud Council is responsible to ensuring that decisions made at World Congress are carried through.

"Wings"

The ISC also supports "wings," which are technically independent but have overlapping boards of trustees. These are subsidiary organizations devoted to special fields, as follows:

• Susila Dharma International Association (SDI or SDIA) -- humanitarian projects
• Subud International Cultural Association (SICA) -- networking cultural activities
• Subud Enterprise Services International (SES or SESI) -- networks between entrepreneurial activities
• Subud Youth Association (SYA) -- networks among younger Subud members
• Some chairpersons of the Wings sit on the World Subud Council. They serve a four year term from World Congress to World Congress.

A foundation has been set up to preserve Bapak's legacy, with a primary emphasis on helping groups acquire their own latihan premises. It is the

Muhammad Subuh Foundation (MSF)
The MSF is not a "wing." Its chairperson reports to the World Subud Council.

Controversies

• Subud is simplistic in its approach, and suggests that latihan practice can resolve deep seated issues.
• It is a concern that its founder, Muhammad Subuh Sumohadiwidjojo (Bapak) has been looked upon as a guru and his simple understanding together with his charisma has lured some members into a damaging false sense of security. Bapak's muslim background has permeated the whole organization.
• Subud may seem to offer direct contact with the divine; yet many members question whether they have experienced this. This raises the question of whether Subud really is a more direct path to the divine than other spiritual practices.
• It is generally difficult to distinguish inspiration/revelation from other kinds of thoughts. Subud however assumes what members perceive as inspiration/revelation (for example during "testing") to be reliable. This can have disastrous consequences as some people make life decision based on "testing".
• Subud is not "content-free mysticism" but like all 'movements' has the tendency to accept certain beliefs regarding homosexuality, pre-marital sex, or abortion that come from religions or value systems of its members.
• Subud, like any organisation, takes on a 'general culture' which to some extent reflects the spirituality and culture of Java on one hand, and certain aspects of the Western counterculture on the other; yet it claims universality.
• The structure and / or culture of Subud has been criticized as rendering it particularly susceptible to such common human failings as organisational inertia, financial irregularities, and interpersonal conflicts.
• It is common for Subud members to think that because they have a "direct" connection with a holy source, their path is inherenly superior.
• It's frequently said in Subud that there are no rules. But there are members who adhere so strictly to Bapak's recommendations, that they segregate those who don't adhere.
• Some regard Bapak's writings as holy and therefore mandatory, turning him into guru.
• There is a permanent clash between those members who search the freedom of a direct connection with the source, and those who want to belong to an exclusive sect, with rigid rules.
  

Responses

• There are no guarantees about what one will receive in the latihan. It has been said that benefits of doing the latihan may include spiritual insight, increased physical and psychological health, improvements in ethical behavior, personal growth, etc., but not all persons doing latihan experience these, and those who do experience them in different measure. The reasons for these differences are not always clear, but the experience is unique for everyone, and progress may indeed be slow for some.
• If one is opened and does not continue to practice the latihan twice a week, it is unlikely that he will experience much benefit. Especially in larger cities where travelling takes time, there may be a substantial time commitment to doing latihan twice a week with the group.
• Some persons are on the type of spiritual and social search that Subud cannot help them with. Because there are no specific religious beliefs associated with Subud or the latihan, many people come to Subud looking for the kind of spiritual and social structure that is present in traditional religious institutions, and they might become disillusioned with Subud and leave. While anyone may join Subud, it is not for everyone.
• Spiritual and psychological growth may make people aware of aspects of themselves that they find too difficult to face. The latihan, like psychoanalysis or other types of therapy, often makes one aware of character flaws. Some people function quite well with these flaws and would rather not have them come to light. Those who embark on the Subud path must be sure that they are ready to face things about themselves and/or others that may be uncomfortable or otherwise challenging. (This is part of the reason for the three-month waiting period, so that applicants can be fully briefed and have time to decide if this path is suitable for them.)
• One may overdo latihan. It is suggested that the person who is new to Subud only practice the latihan in two one-half hour sessions per week. Doing more than this, especially when one is new to Subud, can create an imbalance in an individual's life that the founder of Subud termed a 'crisis'. Such crises are not uncommon in spiritual practices that expose the practitioner to previously untapped resources for purification and growth.
• It should be noted that helpers and committee members are ordinary people with varying degrees of experience and skill with respect to their duties. Patience and forebearance are advised when interacting with volunteers who may be long on enthusiasm but short on wisdom, experience and expertise.
  (Note that these controversies are written mainly from the point of view of a Western person - Subud is a worldwide movement and thus encompasses many different peoples and cultures).

Schisms

While no major splits within Subud have occurred, some former members and several groups of former members practice the latihan apart from the Subud organisation.