The Subud movement was founded in the 1920's by Muhammad Subuh Sumohadiwidjojo (1901-1987), who is called Bapak (Bahasa Indonesia: "Father"; informal) by members of Subud. It has since spread to over 80 countries throughout the world, with a worldwide membership of about 13,000.
Taken together, an interpretation of Susila Budhi Dharma is that humans have the ability to surrender to God or the Universe (Dharma), and feel a quickening of the life force that is coursing through everything (Budhi), and that the heightened contact with this force may change one's behavior to be in line with a right or correct ethical way of living (Susila).
It should be noted that this interpretation of Sanskrit words is unique to Southeast Asia and differs somewhat from classical Indian meanings.
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.
The usual understanding among Subud practitioners 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 enrich their traditional religious identities and practices through direct experience of the divine.
New members are asked to recognise "one God," but if they cannot do this, an exception or rewording may be allowed. Bapak maintained (and many Subud members agree) that the human mind cannot comprehend the nature of God, and thus Subud does not specify any particular definition of God.
Subud has preserved Bapak's talks, which are accorded particular deference by some. However, this is by no means universal or obligatory.
Most influential, perhaps, is Bapak's seven-level cosmology / anthropology / spiritual psychology, which incorporates a widespread Sufi reading of Aristotle:
The first four represent the lower forces, or nafsu (Arabic; cf. Hebrew nephesh); while the latter three represent the levels of the soul (jiwa, originally Sanskrit) and even higher. The nafsu is limited to our bodies or personal selves; our jiwa transcends these and indeed, is inclined toward the abandonment of all such limitations. In Bapak's worldview there also exist spiritual beings such as angels and demons.
Bapak's teachings contain numerous stray details apparently rooted in Javanese folk tradition. For example, he declared that Circumcision purifies the blood, thereby cleansing the sins of one's ancestors; and that hand-clapping ought to be avoided during Latihan as it attracts demons. To what extent these reflect spiritual realities is a matter of some disagreement within Subud.
Subud organizations have trademarked this design, as well as the name "Subud," in a number of countries.
The central practice of Subud is the latihan. Outsiders (who are not allowed to attend) might be tempted to describe it as a ritual, but to Subud practitioners it represents nothing less than the direct inspiration of the divine forces. The people do not direct their own behavior; rather, it is God who does this. This understanding may resemble those of Quakerism or Pentecostalism; historical parallels might be sought within Sufism and/or Javanese beliefs.
Subud members have experienced that it is optimal to do latihan about two times per week in the beginning, and later sometimes feel it appropriate to add a third weekly latihan. Although latihan can be practised individually, at home, members often prefer to practice in groups. In this case, men and women always practice the latihan separately (except in the case of married couples).
Members claim that one cannot be taught the latihan, but must receive it themselves. They claim to receive it in the same way as Bapak first received in the 1920's--without any specific instruction or overt preparation.
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.
On the spiritual side each level has a group of experienced members called "helpers", whose role is to assist members (either spiritually, or in their daily life) and facilitate at meetings. Helpers also start and stop the group latihans when necessary, and witness the "opening" of new members.
Helpers exist at the local, regional (in some countries), national and international level. There are 18 International Helpers - 9 men and 9 women - working in groups of six in 3 areas:
The International Helpers are members of the World Subud Council. They serve for 4 year terms from World Congress to World Congress.
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:
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.
The 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 and disseminate Bapak's legacy. It is also strongly involved in helping groups acquire their own latihan premises. It is the
The MSF is not a "wing." Its chairperson reports to the World Subud Council.2. Subud claims to offer direct contact with the divine; yet many practitioners 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.
3. Subud assumes a rather limited view of God--namely that he can only bestow (or that we can only receive) his highest blessing by means of a particular lineage or social structure. Participation in latihan is only open to those who have been properly initiated, though of course this could not have applied to Bapak himself.
4. It is generally difficult to distinguish inspiration from other kinds of thoughts. Subud however assumes what practitioners perceive as inspiration (for example during "testing") to be reliable.
5. Subud is not "content-free mysticism" but in fact encourages a number of distinctive beliefs. For example, a practitioner who accepts or practices Homosexuality, pre-marital sex, or Abortion will find him/herself supporting an organization dedicated to promoting the writings and advice of Bapak, who opposed all these things.
6. Subud clearly reflects the spirituality and culture of Java on one hand, and certain aspects of the Western Counterculture on the other; yet it claims universality.
7. The structure and / or culture of Subud has been criticized as rendering it particularly susceptible to such common human failings as organizational inertia, financial irregularities, and interpersonal conflicts.
2. If one is opened and does not continue to practice the latihan twice a week, it is unlikely that they will experience much benefit. Especially in larger cities where travelling takes time, there may be a substantial time committment to doing latihan twice a week with the group.
3. Some persons are on the type of spiritual and social search that Subud cannot help them with. Because there are no rules or 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 inevitably become disillusioned with Subud and leave. While anyone may join Subud, it is not for everyone.
4. 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. If one embarks on the Subud path, they 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 the person can be fully briefed and have time to decide if this path is suitable for them.)
5. One may overdo latihan. It is suggested that the beginner in Subud only practice the latihan in two one-half hour sessions per week. Doing more than this, especially when one is a beginner in 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 practioner to previously untapped resources for purification and growth.
6. 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 this is written exclusively from the point of view of a Western person (and further someone from the United States) - Subud is a worldwide movement and thus encompasses many different peoples and cultures).