Quoted from 「IS SUSILA BUDHI DHARMA (SUBUD) A RELIGION?」＜－－Link
AL-ALBAB
Volume 6 Number 1 June 2017
Watini
Center for Religious and Cross-cultural Studies, Gadjah Mada University
『ABSTRACT
The government of Indonesia has recognized six offical religions based on certain categories by law.
Susila Budhi Dharma known as SUBUD is not included as one of them.
The debate on the inclusion of SUBUD as a religion has existed since its existence.
This work attemps to explore the experience of SUBUD in dealing with the acknowledgement both by people and the scholars in religious studies and the discource on it.
Richard King believes that Subud is a religion since there is mysticism in it (submission to God) with latihan kejiwaan.
He may say that it is constructed like what laso is practiced in Christianity.
Subud is not a religious teaching claimed by Subud’s members but Subud is as a religion since the latihan kejiwaan is from God and appropriate with God’s will.
In the discussion of Marxian, Durkheimian and Freudian, Subud is considered as a religion since it tends to promote dependance and can disturb economy.
While in the views of both Weberian and Eliadean, SUBUD is considered as a religion because it is related to sacred entities and is traditionalism.
The works suggests that deeper information would be beneficial for the people within religious studies to accommodate Subud as a religion based on theories in the field.
Talal Asad’s theory can develop Subud terminology that it is as a religion since it is categorized as an organization that have structures of leaders and people.
Indeed, Subud has proven to separate from the states for its growing and development in European countries and the USA.
Keywords: SUBUD, Religious Studies, Java, religion.
INTRODUCTION
Aliran kepercayaan is a federation of about 353 Javanese mystical sects and has been recognized by the Indonesian government as a formal institution since 1987.
As quoted by Patty, Samuel writes that it was put under the charge of the Ministry of Education and Culture instead of the Ministry of Religious Affair (MORA) as the one dealing with religion in Indonesia.
And the Muslims do not agree to the idea of Subud to be accepted as a religion and included in the MORA.
He also mentions that political instability and socio-economic deprivation have played a major role in the growth of the movement.
Subud is not recognized as religion because it is an aliran kepercayaan or a mystical belief sect.
But Subud is a new religious movement (Patty, 1986, iv-v).
Although Subud is not recognized as a religion, it continues to grow until today.
Patty also describes that aliran kepercayaan is a term to refer to groups of people who draw upon Javanese culture traditions, trying to de ne their own belief system outside of Indonesian’s offcial religions like Islam, Christianity, Hinduism and Buddhism (Patty, 1986:1).
After the independence day, Indonesia takes the Five Principles known as Pancasila as a foundation of the country that includes; believing in one god, humanism, nationalism of Indonesia, democracy and social justice.
Believing in one god means that the government would give freedom for all religions to express their doctrine and the Government would also nally support all religions which had been accepted as “offcial religions” in the country: Islam, Catholicism, Protestantism, Hinduism, Buddhism and later on Confucianism.
Because of that, the Ministry of Religious Affair proposes an offcial definition of religion.
Groups that need acknowledgement as a religion should have particular requirements such as having a prophet, a holy scripture and international recognition (Patty, 1986:1).
In colonial era, Islam became the object of bureaucratization and administration so Kantoor voor Inlandsche Zaken was made.
The first director is Snouck Hurgronje.
Native Indonesian call that institution as “ The Office of Religion (Kantor Agama) and then later became Department of Religion (Sihombing et al 2008: 73-74).
Today it is known as Kementrian Agama or the Ministry of Religious Affair (MORA).
Kantor Agama’s establishment was intended to manage the administration of people and their religious affairs.
Yet, in that time, kepercayaan or kebatinan has existed.
For this special group of kebatinan, the government established what was called Pengawas Aliran Kepercayaan Masyarakat (Pakem).
The members of the Pakem was legalized past independence day but the essence of the idea had existed since the colonial era.
The initiator was Snouck Hurgronje (Sihombing etc, 2008, 73).
Pakem is mentioned in Pokok-pokok Pola Pelaksanaan Tugas Pakem (the duties of Pakem) and that aliran keagamaan is a sect of a religion, religious movement, group of religious community.
Pakem was also recognized by Kejaksaan Agung Republik Indonesia mentioning that “Aliran keagamaan teaching is based on a constitution as a holy book.
The holy book of aliran kepercayaan includes spirituality (kerohanian) that grows and is embodied in a society as a result of ciptarasa, karsa, and hasil karya manusia (result of human’s creation) (Jakarta:Kejaksanaan Agung RI, 3 in Nurdjana 2009:20).
Nurdjana states that aliran kepercayaan is coming from all branches (madzhab, sect, ordo, ism et cetera) of faiths in a society either coming from a religion or non-religion.
The group would have activities related to mystic, Javanesse, forecasting, paranormal and metaphysics (2009, 21).
This paper employs Nurdjana’s term to explain aliran kepercayaan in Yogayakarta that is called SUBUD (Susila Budhi Dharma).
・・・・・』
The continuation is "Circumstances of Kebatinan in Indonesia No.5"＜－－link
PS
The following article is quoted from the wiki on Kebatinan.
Kejawèn＜－－Link
『Kebatinan organisations
The appearance of formal kebatinan movements reflects the modernisation of Indonesia.
Kebatinan movements appeared early in the 1900s in urban traditional elite circles, together with the rise of nationalism and the Muhammadiyah, a modernist Islamic movement.
Hardopusoro, one of the earliest kebatinan-movements, had strong links with the Theosophical Society.
Some remained very elitist, while others also accepted lower urban and rural followings, thereby popularising abangan, or syncretistic Islam, as an alternative to shari`a-oriented Islam.
After the independence of 1949, the kebatinan received political support and attracted large followings.
Kebatinan-movements were seen by secular nationalistic elites as allies against the rise of political Islam.
The political struggle between the Muslim parties and the Communists and Nationalists lead to a sharper demarcation between syncretistic and shari`a-oriented Islam, whereby most kebatinan movements affiliated with the Communist or Nationalist Parties.
Umbrella organisations representing several hundred kebatinan organisations, lobbied to attain legitimacy and recognition as an official religion.
They are registered at the HPK (Himpunan Penghayat Kepercayaan), which is controlled by the PAKEM (Pengawas Aliran Kepercayaan Masyarakat).
After the Suharto-era (1967-1998), the kebatinan-movements lost political support, and have become less dynamic, their adherents avoiding public engagement.
Altogether several hundred kebatinan-groups are or have been registered, the best-known of which are:
Subud
Sumarah
Pangestu
Sapta Dharma
Majapahit Pancasila.』
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
AL-ALBAB
Volume 6 Number 1 June 2017
Watini
Center for Religious and Cross-cultural Studies, Gadjah Mada University
『ABSTRACT
The government of Indonesia has recognized six offical religions based on certain categories by law.
Susila Budhi Dharma known as SUBUD is not included as one of them.
The debate on the inclusion of SUBUD as a religion has existed since its existence.
This work attemps to explore the experience of SUBUD in dealing with the acknowledgement both by people and the scholars in religious studies and the discource on it.
Richard King believes that Subud is a religion since there is mysticism in it (submission to God) with latihan kejiwaan.
He may say that it is constructed like what laso is practiced in Christianity.
Subud is not a religious teaching claimed by Subud’s members but Subud is as a religion since the latihan kejiwaan is from God and appropriate with God’s will.
In the discussion of Marxian, Durkheimian and Freudian, Subud is considered as a religion since it tends to promote dependance and can disturb economy.
While in the views of both Weberian and Eliadean, SUBUD is considered as a religion because it is related to sacred entities and is traditionalism.
The works suggests that deeper information would be beneficial for the people within religious studies to accommodate Subud as a religion based on theories in the field.
Talal Asad’s theory can develop Subud terminology that it is as a religion since it is categorized as an organization that have structures of leaders and people.
Indeed, Subud has proven to separate from the states for its growing and development in European countries and the USA.
Keywords: SUBUD, Religious Studies, Java, religion.
INTRODUCTION
Aliran kepercayaan is a federation of about 353 Javanese mystical sects and has been recognized by the Indonesian government as a formal institution since 1987.
As quoted by Patty, Samuel writes that it was put under the charge of the Ministry of Education and Culture instead of the Ministry of Religious Affair (MORA) as the one dealing with religion in Indonesia.
And the Muslims do not agree to the idea of Subud to be accepted as a religion and included in the MORA.
He also mentions that political instability and socio-economic deprivation have played a major role in the growth of the movement.
Subud is not recognized as religion because it is an aliran kepercayaan or a mystical belief sect.
But Subud is a new religious movement (Patty, 1986, iv-v).
Although Subud is not recognized as a religion, it continues to grow until today.
Patty also describes that aliran kepercayaan is a term to refer to groups of people who draw upon Javanese culture traditions, trying to de ne their own belief system outside of Indonesian’s offcial religions like Islam, Christianity, Hinduism and Buddhism (Patty, 1986:1).
After the independence day, Indonesia takes the Five Principles known as Pancasila as a foundation of the country that includes; believing in one god, humanism, nationalism of Indonesia, democracy and social justice.
Believing in one god means that the government would give freedom for all religions to express their doctrine and the Government would also nally support all religions which had been accepted as “offcial religions” in the country: Islam, Catholicism, Protestantism, Hinduism, Buddhism and later on Confucianism.
Because of that, the Ministry of Religious Affair proposes an offcial definition of religion.
Groups that need acknowledgement as a religion should have particular requirements such as having a prophet, a holy scripture and international recognition (Patty, 1986:1).
In colonial era, Islam became the object of bureaucratization and administration so Kantoor voor Inlandsche Zaken was made.
The first director is Snouck Hurgronje.
Native Indonesian call that institution as “ The Office of Religion (Kantor Agama) and then later became Department of Religion (Sihombing et al 2008: 73-74).
Today it is known as Kementrian Agama or the Ministry of Religious Affair (MORA).
Kantor Agama’s establishment was intended to manage the administration of people and their religious affairs.
Yet, in that time, kepercayaan or kebatinan has existed.
For this special group of kebatinan, the government established what was called Pengawas Aliran Kepercayaan Masyarakat (Pakem).
The members of the Pakem was legalized past independence day but the essence of the idea had existed since the colonial era.
The initiator was Snouck Hurgronje (Sihombing etc, 2008, 73).
Pakem is mentioned in Pokok-pokok Pola Pelaksanaan Tugas Pakem (the duties of Pakem) and that aliran keagamaan is a sect of a religion, religious movement, group of religious community.
Pakem was also recognized by Kejaksaan Agung Republik Indonesia mentioning that “Aliran keagamaan teaching is based on a constitution as a holy book.
The holy book of aliran kepercayaan includes spirituality (kerohanian) that grows and is embodied in a society as a result of ciptarasa, karsa, and hasil karya manusia (result of human’s creation) (Jakarta:Kejaksanaan Agung RI, 3 in Nurdjana 2009:20).
Nurdjana states that aliran kepercayaan is coming from all branches (madzhab, sect, ordo, ism et cetera) of faiths in a society either coming from a religion or non-religion.
The group would have activities related to mystic, Javanesse, forecasting, paranormal and metaphysics (2009, 21).
This paper employs Nurdjana’s term to explain aliran kepercayaan in Yogayakarta that is called SUBUD (Susila Budhi Dharma).
・・・・・』
The continuation is "Circumstances of Kebatinan in Indonesia No.5"＜－－link
PS
The following article is quoted from the wiki on Kebatinan.
Kejawèn＜－－Link
『Kebatinan organisations
The appearance of formal kebatinan movements reflects the modernisation of Indonesia.
Kebatinan movements appeared early in the 1900s in urban traditional elite circles, together with the rise of nationalism and the Muhammadiyah, a modernist Islamic movement.
Hardopusoro, one of the earliest kebatinan-movements, had strong links with the Theosophical Society.
Some remained very elitist, while others also accepted lower urban and rural followings, thereby popularising abangan, or syncretistic Islam, as an alternative to shari`a-oriented Islam.
After the independence of 1949, the kebatinan received political support and attracted large followings.
Kebatinan-movements were seen by secular nationalistic elites as allies against the rise of political Islam.
The political struggle between the Muslim parties and the Communists and Nationalists lead to a sharper demarcation between syncretistic and shari`a-oriented Islam, whereby most kebatinan movements affiliated with the Communist or Nationalist Parties.
Umbrella organisations representing several hundred kebatinan organisations, lobbied to attain legitimacy and recognition as an official religion.
They are registered at the HPK (Himpunan Penghayat Kepercayaan), which is controlled by the PAKEM (Pengawas Aliran Kepercayaan Masyarakat).
After the Suharto-era (1967-1998), the kebatinan-movements lost political support, and have become less dynamic, their adherents avoiding public engagement.
Altogether several hundred kebatinan-groups are or have been registered, the best-known of which are:
Subud
Sumarah
Pangestu
Sapta Dharma
Majapahit Pancasila.』
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link