Quoted from 「IS SUSILA BUDHI DHARMA (SUBUD) A RELIGION?」
『SUBUD AND WILFRED CANTWELL SMITH(Note 1)
According to Smith (religion is something (noun) that is reified from religious (adjective) which comes from large thing to very limited thing.
Many scholars believe that the term of religion comes from “religio” such as St. Thomas Aquinas.
He states that scholars do so by omitting not only the vitality but the most significant of all factors in that vitality, namely its relation with transcendence (Smith, 124).
The differences between religion and religions is that religion is a belief in God but religions is what a differential all religion is.
“Religio” until now becomes so limited that makes it very limited and materialized and standardized.
Zainal Abidin Bagir (2016) agrees with Smith that word “religion” refers to Christian Faith then is reified and applied in religions which is found in the West.
It is a shaping new entity from that reality through the uses of one category.
Therefore it shapes the ontology of religion.
For instance, Hinduism is a tradition from India which is very kind and it is called by England imperialism by ‘Hinduism.’
Yet, it is not the case for Islam by calling it “Mohamedanism.”
Jerome agrees that religion refers to “believe”, experience and related to God.
Reification is standardized with criterias of reification and finds the essence of the truth of a religion.
Criteria of reification is sacred “sui generis” that is “divine” and have a sacred and profane (spirit).
For example, Hinduism is reified by the scholars that it is not invented by Hindus.
The implication of reification in Indonesia is the existence of six religions which are the cumulative religions.
This view is in uenced by Snouck Hurgronje who separated religion from adat.
The benefit of reification is to make the definition becoming easier (Bagir 2016: 26).
The impact of reification initiated by Smith is that many kepercayaan or kebatinan can be categorized as religion.
Reification have requirements in religion.
Kepercayaan can be categorized as religion if coming with prophets, holy books, believe in one God and so forth.
Based on Smith’s theory, Subud is not a religion because Subud is not affordable to reify as a religion.
The fourth Congress of BKKI (the groups of Kebatinan), in Malang East Java, in July 1960 nds that there was no essential difference between “religion” and Kebatinan because religion emphasizes the ritual while kebatinan stresses in inner-experience and the perfection of man.
If using the terms from the state of Indonesia, Subud is not a religion because in 1960, the ministry of Religion proposed a de nition of religion with the purpose of denying Kebatinan as a religion (Patty, 1986: 4).
To the Ministry, Subud is not a religion because Subud doesn’t meet some requirements to be called as a religion.
A group should have a prophet, worship the Almighty Oneness of God and has a holy scripture and a system of laws for its follower to be recognized as a religion.
Therefore, in 1960 there was an establishment of an organization called PAKEM that is an acronym for Mystical Supervision (Pengawas Aliran Kepercayaan Masyarakat) to protect the existing religions from the influence of negative aspects of the mystical sects (Patty, 1986: 4).
In 1978, Aliran Kepercayaan including Subud was accepted officially by the government through the Peoples’ representatives Assembly (Majelis Permusyawaratan rakyat or MPR) as a formal institution but not as a religion.
The government acceptance to Aliran Kepercayaan as a formal institution is a very important point.
It means that the government supports the group along with the other religious groups in the country although part of muslims in the Department of Religion opposed Subud as a formal institution with strong opposition of the Islamic group and the dominance of the Muslims in the Department of Religion (Patty, 1986: 11).
In 1961, there was the fifth congress of BKKI.
They built the Federation of Congress Kebatinan Indonesia (the Gabungan Musyawarah Kebatinan Indonesia or GMKI) that is concerned in education, information and politics.
In that period, the BKKI was infiltrated by Communists (Patty, 1986:71-72).
Based on Patty’s writing (1986:115) we can conclude that Subud has different concept from other groups of Aliran Kebatinan because as its founder claims that it is only a method to help people achieve the truth of God in all religions and its role is to bring harmony to different religions.
Subud has members that come from different religious backgrounds who live together with harmonious relationship.
The implication to Subud member is that member’s of Subud is investigated by neighborhood that Subud is heretical action especially in branch of Subud in Yogyakarta.
In Checoslovakia, Subud is investigated by police (Sullivan 1991: 36 ).
Thus, organization of Subud is monitored by state.
SUBUD AS RELIGIOUS PRACTICE
Subud is the first and the only Indonesian spiritual brotherhood that has gained extensive influence and a great number of followers in Indonesia as well as abroad.
The founder of Subud is Bapak Subuh Sumohadiwidjojo.
He was born in Semarang.
Subud had been acknowledged by the state on 19 October 1964 in Jakarta.
(Note: It means that it was acknowledged as an official Kebatinan by the government.
The association itself was founded in Yogyakarta on February 1, 1947. )
Muhammad Subuh remains in Semarang then move to Yogyakarta and the last move to Jakarta until he died (Batubara, 1999).
“Latihan” or practice is a commonplace word in Indonesia meaning any form of exercise such as physical exercise or learning lessons at school.
“Kejiwaan” means spirituality.
(Note: Kejiwaan is a compound word of Ke + jiwa + an, meaning it is related to Jiwa.
For details on Jiwa, please see here. ＜－－Link)
Subuh Sumohadiwidjojo explains that the final goal of latihan is menunggalkan.
The term menunggalkan is a transitive verb derived from the noun tunggal that means single or singular (Kafrawi 1970: 147).
Latihan kejiwaan is a method or way to submit to God.
It is a manifestion which we obey to the merciful of God (Arifianto, 2012: 2).
The occasion when new member join Subud and do the latihan for the first time is referred to as your “opening”, and is generally understood by Subud members to be a direct contact with the Power of God which initiates and guides this form of worship.
Men and women do the latihan separately.
To practise the latihan, members stand relaxed theirself, or with a group, and follow whatever arises spontaneously from within theirself.
The experience is different for each person and different for a particular person at different times.
Some people report an inner vibration, or a feeling like electricity running through their bodies.
Some feel an impulse to move, utter sounds, to laugh, cry, sing, dance or pray.
At other times the latihan can be a very quiet inward experience.
The latihan usually continues for about thirty minutes and is usually done twice a week with the group.
Ather experience has been gained, some people do an additional latihan by themselves once a week.
The effects of doing the latihan also vary greatly.
For some, it brings about a peaceful, gradual development.
For others, it initiates a process of dramatic change in their lives.
Sometimes, difficulties must be faced as the process of purification begun by the latihan takes its course.
People usually have a feeling of relaxation and well-being immediately after doing the latihan.
In the longer run, they may come to trust the guidance received through the latihan as it permeates every aspect of their lives including personal relationships, family life and work.
People also need helps for doing the latihan.
Helpers give explanations about the basis and aims of the latihan kejiwaan of Subud for those who are interested in joining.
They open people who have completed the waiting period and attend their latihan until they are really able to feel and receive the latihan.
They come to the latihan place whenever there is an opening of people who have completed the waiting period.
・・・・・
One of the importances of religious studies is that it provides concepts to explain action of human beings such as mystic in East tradition.
In this case of Subud, Barbara categorizes Subud as one of mystical movement and a typical product of the Javanese cultural environment (Barbara 1999:95).
The leader of the Javanese Mysticism group (Kebatinan) which organized the Javanese Mystic Federation or BKKI was asked to become a member of Golongan Karya (Golkar) in Suharto era. (Note 2)
Thus, the Aliran tried to unify all the Javanese Mystical groups in a broad single organization striving for legal recognition that culminated in the National Symposium on Kebatinan Mysticism, Science of the Soul and Science of the Spirit in Indonesia (Symposium Nasional Kepercayaan-Kebatinan, Kejiwaan dan Kerohanian Indonesia) in Yogyakarta in 1970.
Ather that, the Kebatinan mystical group was accepted as an offcially recognized institusion as a member of Golkar, the Government dominated political organization in December 1970.
Then, the name Aliran Kebatinan was changed to become Aliran Kepercayaan (Patty 1986:10).
In religious studies, we can see that Subud is a religion based on the theories from some scholars that concern in religious studies and try to define what religion is.
In fourth Congress also, they discussed and stated that there were no essential difference between Kebatinan and religion, namely that religion focuses on worshiping God in a formal ritual while Kebatinan focuses on the “inner-experience” of the individual and the perfection of man (Patty 1986, 71).
Religious studies is important in this case because it is related to religion and can be explained as a reaction to the dogmatism and ritualism of the established monotheistic religions (Patty 1986: 73).
Actually, all of the Aliran Kepercayaan groups are worshiping God as people of other religions do.
In term of religious studies, it is important to see that Subud as Javanese mystical sects pursuing inner-tranquility (ketentraman batin) and peacefulness through meditation (Patty 1986: 158).
One the helpers of Subud said that she joins Subud to control the inner power to solve his problems in daily life and to get hakikat which is spiritual needs.(Note 3)
CONCLUSION
The discussion of Subud and its relevant to the definition of religion is interesting and becoming important to the studies of religion, particularly with regards to the teaching of mysticism within religion.
Subud as a unique phenomenon has taken us to the debate of whether it is religion.
Some argues that Subud is not a religion and some other do not so.
The government of Indonesia uses the category of reification to see religion so that Subud is excluded from the terminology of a religion.
In contrast, some scholars argue that Subud is religion since it carries out the teaching of mysticism with latihan kejiwaan.
According to Marx, Durkheim and Freud, Subud is a religion because it can create dependency.
According to both theory of Weber and Eliade, SUBUD is religion since it is related to sacred things.
It is the important point in this conclusion that the discussion of the definition of certain practices of believe is being studied in the fields of religious studies.
The case of Subud has shown to readers that the relation of nation and religion is still urgent to the discussion of the practice of religion and or what it is called as Kepercayaan Kepada Tuhan Yang Maha Esa in Indonesian case.
(Note: Tuhan Yang Maha Esa is a word that stands for Indonesian tradition "the only god".
Therefore Kepercayaan Kepada Tuhan Yang Maha Esa means " faith in the only God". )
The sociological and anthropological aspects of religion are among other significant influences in the context of the studies of religious practices such Subud.』
Note 1:Wilfred_Cantwell_Smith＜－－Link
Note 2: Golongan Karya（Golkar)＜－－Link
Note 3: hakikat
A word indicating the third stage to be used in the spiritual journey hierarchy seeking God.
The first is sarengat, an act on the outside which fulfills the duty to God.
The second is the way tarekat approaches God.
The third is the reality, which occurs suddenly after tarekat, the ultimate truth, called hakikat.
The fourth is to truly get to marifat , the belief about the reality of God.
People depart from Sarengat, but not only act on the surface talking in their mouth, but also truly heart driven from God's commandion to do a tarekat.
Talekat is for seeking a hakikat, and the state which reached hakikat is Malifat.
(Note: Sarengat is also said to be Shariat, to defend the Sharia (Islamic law )).
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
PS
For your information
「The Place where Bapak's Association has been registered.」＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
『SUBUD AND WILFRED CANTWELL SMITH(Note 1)
According to Smith (religion is something (noun) that is reified from religious (adjective) which comes from large thing to very limited thing.
Many scholars believe that the term of religion comes from “religio” such as St. Thomas Aquinas.
He states that scholars do so by omitting not only the vitality but the most significant of all factors in that vitality, namely its relation with transcendence (Smith, 124).
The differences between religion and religions is that religion is a belief in God but religions is what a differential all religion is.
“Religio” until now becomes so limited that makes it very limited and materialized and standardized.
Zainal Abidin Bagir (2016) agrees with Smith that word “religion” refers to Christian Faith then is reified and applied in religions which is found in the West.
It is a shaping new entity from that reality through the uses of one category.
Therefore it shapes the ontology of religion.
For instance, Hinduism is a tradition from India which is very kind and it is called by England imperialism by ‘Hinduism.’
Yet, it is not the case for Islam by calling it “Mohamedanism.”
Jerome agrees that religion refers to “believe”, experience and related to God.
Reification is standardized with criterias of reification and finds the essence of the truth of a religion.
Criteria of reification is sacred “sui generis” that is “divine” and have a sacred and profane (spirit).
For example, Hinduism is reified by the scholars that it is not invented by Hindus.
The implication of reification in Indonesia is the existence of six religions which are the cumulative religions.
This view is in uenced by Snouck Hurgronje who separated religion from adat.
The benefit of reification is to make the definition becoming easier (Bagir 2016: 26).
The impact of reification initiated by Smith is that many kepercayaan or kebatinan can be categorized as religion.
Reification have requirements in religion.
Kepercayaan can be categorized as religion if coming with prophets, holy books, believe in one God and so forth.
Based on Smith’s theory, Subud is not a religion because Subud is not affordable to reify as a religion.
The fourth Congress of BKKI (the groups of Kebatinan), in Malang East Java, in July 1960 nds that there was no essential difference between “religion” and Kebatinan because religion emphasizes the ritual while kebatinan stresses in inner-experience and the perfection of man.
If using the terms from the state of Indonesia, Subud is not a religion because in 1960, the ministry of Religion proposed a de nition of religion with the purpose of denying Kebatinan as a religion (Patty, 1986: 4).
To the Ministry, Subud is not a religion because Subud doesn’t meet some requirements to be called as a religion.
A group should have a prophet, worship the Almighty Oneness of God and has a holy scripture and a system of laws for its follower to be recognized as a religion.
Therefore, in 1960 there was an establishment of an organization called PAKEM that is an acronym for Mystical Supervision (Pengawas Aliran Kepercayaan Masyarakat) to protect the existing religions from the influence of negative aspects of the mystical sects (Patty, 1986: 4).
In 1978, Aliran Kepercayaan including Subud was accepted officially by the government through the Peoples’ representatives Assembly (Majelis Permusyawaratan rakyat or MPR) as a formal institution but not as a religion.
The government acceptance to Aliran Kepercayaan as a formal institution is a very important point.
It means that the government supports the group along with the other religious groups in the country although part of muslims in the Department of Religion opposed Subud as a formal institution with strong opposition of the Islamic group and the dominance of the Muslims in the Department of Religion (Patty, 1986: 11).
In 1961, there was the fifth congress of BKKI.
They built the Federation of Congress Kebatinan Indonesia (the Gabungan Musyawarah Kebatinan Indonesia or GMKI) that is concerned in education, information and politics.
In that period, the BKKI was infiltrated by Communists (Patty, 1986:71-72).
Based on Patty’s writing (1986:115) we can conclude that Subud has different concept from other groups of Aliran Kebatinan because as its founder claims that it is only a method to help people achieve the truth of God in all religions and its role is to bring harmony to different religions.
Subud has members that come from different religious backgrounds who live together with harmonious relationship.
The implication to Subud member is that member’s of Subud is investigated by neighborhood that Subud is heretical action especially in branch of Subud in Yogyakarta.
In Checoslovakia, Subud is investigated by police (Sullivan 1991: 36 ).
Thus, organization of Subud is monitored by state.
SUBUD AS RELIGIOUS PRACTICE
Subud is the first and the only Indonesian spiritual brotherhood that has gained extensive influence and a great number of followers in Indonesia as well as abroad.
The founder of Subud is Bapak Subuh Sumohadiwidjojo.
He was born in Semarang.
Subud had been acknowledged by the state on 19 October 1964 in Jakarta.
(Note: It means that it was acknowledged as an official Kebatinan by the government.
The association itself was founded in Yogyakarta on February 1, 1947. )
Muhammad Subuh remains in Semarang then move to Yogyakarta and the last move to Jakarta until he died (Batubara, 1999).
“Latihan” or practice is a commonplace word in Indonesia meaning any form of exercise such as physical exercise or learning lessons at school.
“Kejiwaan” means spirituality.
(Note: Kejiwaan is a compound word of Ke + jiwa + an, meaning it is related to Jiwa.
For details on Jiwa, please see here. ＜－－Link)
Subuh Sumohadiwidjojo explains that the final goal of latihan is menunggalkan.
The term menunggalkan is a transitive verb derived from the noun tunggal that means single or singular (Kafrawi 1970: 147).
Latihan kejiwaan is a method or way to submit to God.
It is a manifestion which we obey to the merciful of God (Arifianto, 2012: 2).
The occasion when new member join Subud and do the latihan for the first time is referred to as your “opening”, and is generally understood by Subud members to be a direct contact with the Power of God which initiates and guides this form of worship.
Men and women do the latihan separately.
To practise the latihan, members stand relaxed theirself, or with a group, and follow whatever arises spontaneously from within theirself.
The experience is different for each person and different for a particular person at different times.
Some people report an inner vibration, or a feeling like electricity running through their bodies.
Some feel an impulse to move, utter sounds, to laugh, cry, sing, dance or pray.
At other times the latihan can be a very quiet inward experience.
The latihan usually continues for about thirty minutes and is usually done twice a week with the group.
Ather experience has been gained, some people do an additional latihan by themselves once a week.
The effects of doing the latihan also vary greatly.
For some, it brings about a peaceful, gradual development.
For others, it initiates a process of dramatic change in their lives.
Sometimes, difficulties must be faced as the process of purification begun by the latihan takes its course.
People usually have a feeling of relaxation and well-being immediately after doing the latihan.
In the longer run, they may come to trust the guidance received through the latihan as it permeates every aspect of their lives including personal relationships, family life and work.
People also need helps for doing the latihan.
Helpers give explanations about the basis and aims of the latihan kejiwaan of Subud for those who are interested in joining.
They open people who have completed the waiting period and attend their latihan until they are really able to feel and receive the latihan.
They come to the latihan place whenever there is an opening of people who have completed the waiting period.
・・・・・
One of the importances of religious studies is that it provides concepts to explain action of human beings such as mystic in East tradition.
In this case of Subud, Barbara categorizes Subud as one of mystical movement and a typical product of the Javanese cultural environment (Barbara 1999:95).
The leader of the Javanese Mysticism group (Kebatinan) which organized the Javanese Mystic Federation or BKKI was asked to become a member of Golongan Karya (Golkar) in Suharto era. (Note 2)
Thus, the Aliran tried to unify all the Javanese Mystical groups in a broad single organization striving for legal recognition that culminated in the National Symposium on Kebatinan Mysticism, Science of the Soul and Science of the Spirit in Indonesia (Symposium Nasional Kepercayaan-Kebatinan, Kejiwaan dan Kerohanian Indonesia) in Yogyakarta in 1970.
Ather that, the Kebatinan mystical group was accepted as an offcially recognized institusion as a member of Golkar, the Government dominated political organization in December 1970.
Then, the name Aliran Kebatinan was changed to become Aliran Kepercayaan (Patty 1986:10).
In religious studies, we can see that Subud is a religion based on the theories from some scholars that concern in religious studies and try to define what religion is.
In fourth Congress also, they discussed and stated that there were no essential difference between Kebatinan and religion, namely that religion focuses on worshiping God in a formal ritual while Kebatinan focuses on the “inner-experience” of the individual and the perfection of man (Patty 1986, 71).
Religious studies is important in this case because it is related to religion and can be explained as a reaction to the dogmatism and ritualism of the established monotheistic religions (Patty 1986: 73).
Actually, all of the Aliran Kepercayaan groups are worshiping God as people of other religions do.
In term of religious studies, it is important to see that Subud as Javanese mystical sects pursuing inner-tranquility (ketentraman batin) and peacefulness through meditation (Patty 1986: 158).
One the helpers of Subud said that she joins Subud to control the inner power to solve his problems in daily life and to get hakikat which is spiritual needs.(Note 3)
CONCLUSION
The discussion of Subud and its relevant to the definition of religion is interesting and becoming important to the studies of religion, particularly with regards to the teaching of mysticism within religion.
Subud as a unique phenomenon has taken us to the debate of whether it is religion.
Some argues that Subud is not a religion and some other do not so.
The government of Indonesia uses the category of reification to see religion so that Subud is excluded from the terminology of a religion.
In contrast, some scholars argue that Subud is religion since it carries out the teaching of mysticism with latihan kejiwaan.
According to Marx, Durkheim and Freud, Subud is a religion because it can create dependency.
According to both theory of Weber and Eliade, SUBUD is religion since it is related to sacred things.
It is the important point in this conclusion that the discussion of the definition of certain practices of believe is being studied in the fields of religious studies.
The case of Subud has shown to readers that the relation of nation and religion is still urgent to the discussion of the practice of religion and or what it is called as Kepercayaan Kepada Tuhan Yang Maha Esa in Indonesian case.
(Note: Tuhan Yang Maha Esa is a word that stands for Indonesian tradition "the only god".
Therefore Kepercayaan Kepada Tuhan Yang Maha Esa means " faith in the only God". )
The sociological and anthropological aspects of religion are among other significant influences in the context of the studies of religious practices such Subud.』
Note 1:Wilfred_Cantwell_Smith＜－－Link
Note 2: Golongan Karya（Golkar)＜－－Link
Note 3: hakikat
A word indicating the third stage to be used in the spiritual journey hierarchy seeking God.
The first is sarengat, an act on the outside which fulfills the duty to God.
The second is the way tarekat approaches God.
The third is the reality, which occurs suddenly after tarekat, the ultimate truth, called hakikat.
The fourth is to truly get to marifat , the belief about the reality of God.
People depart from Sarengat, but not only act on the surface talking in their mouth, but also truly heart driven from God's commandion to do a tarekat.
Talekat is for seeking a hakikat, and the state which reached hakikat is Malifat.
(Note: Sarengat is also said to be Shariat, to defend the Sharia (Islamic law )).
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
PS
For your information
「The Place where Bapak's Association has been registered.」＜－－Link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link