The Latihan as
Spiritual Adventure
By Andrew Hall
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The Latihan —
a Newcomer’s Guide
Early in the last century, an inner-directed exercise
was discovered or developed on the island of Java. Among the original small
group of practitioners, this exercise was provisionally known as kasunyatan
— meaning emptiness. During the 1950s, this exercise began to spread outside of
its home country of Indonesia. By then, this exercise had become known as
the latihan kejiwa’an (the Indonesian words for ‘spiritual exercise’)
and the host group called itself Subud.
The exercise manifests in surprising and diverse ways
for different people and is open to individual interpretation. It is not
something easy to describe or categorize, but I think a useful entry point is
to consider the Subud latihan as a type of meditation exercise. I personally
view the latihan as a kind of moving meditation.
A common characteristic of meditation is that it
involves an altered state of consciousness. This happens in the latihan too:
people have compared being in latihan to how an athlete feels ‘in the zone’ or
to how artists feel when they are completely at one with the act of creating
and no longer have a separate will. Or even to how a mystic feels.
The latihan is one of many practices that people have
followed with varying success and I encourage newcomers to try the Subud
latihan for themselves if they are curious.
The Latihan as Meditation
Practicing meditation is common across the centuries
and found in many cultures around the world today. Perhaps the place to start
is to consider why meditation in general is so widespread, especially in
religious traditions. And why in today’s world do people completely outside
those traditions want to try meditation? What are they looking for? And what
motivates those who keep on meditating, who take up a meditation practice?
There is a range of explanations that run from the
well-recognized immediate and cumulative benefits of meditation on one’s
physical and emotional health, on up to the desire for spiritual
transformation. Meditation covers a lot of ground. People are looking for
different outcomes and seem to experience different benefits. I think the same
range of outcomes is claimed by people who do the latihan.
So how is the Subud latihan different or similar to
other meditation exercises? Good question. As someone who is not very familiar
with other types of meditation, this answer is going to be very incomplete and
provisional. But here goes.
I think there are two major points to consider when
comparing the latihan with other types of meditation.
First, the Subud latihan is about letting go. It is
not about focusing the attention but about letting go and dissociating. The
latihan technique is called surrender. You surrender your will, surrender your
intellect, surrender your perceptions — you continually try to surrender
everything, whatever comes into your consciousness, even
your awareness of yourself.
Surrender is the traditional word used to describe the
latihan technique and it has a certain resonance in the original cultural
context of the latihan. But this word, ‘surrender’, may or may not work today
for people who swim in a different cultural milieu. So don’t get hung up on
surrender. It is just a word and something else
might work better for you. Try saying different words
to yourself — words like ‘letting go’, ‘opening’, or ‘waiting’, or
‘listening’, or (my favourite) ‘trust in the mystery’, or any other words that
convey the idea of not making an effort, and
letting yourself be open, of not having any expectations. (Of course you are
making a minimal effort, but at the same time your intention is to let go.)
How this process unfolds is the subjective experience
of each individual, and to me that seems to depend on what the person brings to
the latihan and what they are looking for.
Second, another major aspect of the latihan, when
comparing it to more common types of meditation where you sit or lie quietly
and the body is relatively still, is that people doing the latihan are usually
making spontaneous movements and sounds. Some may see a similarity with
spontaneous chi kung.
These latihan movements and sounds are completely
individual, and can vary enormously. To an outside observer, it might look like
a scene from Bedlam, with people wandering around randomly, singing and making
odd noises and movements.
The founder of Subud talked about ‘waking up’ the body
parts in the latihan. My personal experience is that when doing latihan, my
awareness of my physical body and consciousness is different in subtle ways. I
become like a witness, and watch my body turning and stretching and feel a
delicious aliveness. I find the latihan gets me
out of my head and I now consider it a healthy way to
counterbalance the over-reliance on head stuff, the soup of ideas and words
that I normally swim in during my daily life as a knowledge worker in an office
tower. My body can feel intuition or guidance, whatever one may call it.
The Practicalities
One of the things that struck me about the latihan
from the very beginning was the lack of ceremony. Hardly anything is said,
people are present in a group, but more in a sense of parallel play than of
doing anything consciously together.
Having said that, there is structure and method to a
group latihan session.
First, latihans begin with a quiet period where people
sit and become quiet. This varies but is customarily about fifteen minutes.
This is important to settle the mind chatter, the swirl of emotions and thoughts
that most of us continually process.
The second part is the latihan exercise. People stand
with their eyes closed, usually in a circle, someone says ‘begin’ (sometimes
they will first say ‘relax’ and then ‘begin’). This starts the latihan. People
then begin to move about, sometimes making sounds or singing. This can change
to standing quietly, or to lying on the floor. There is a lot of variety. The
typical length is usually thirty minutes. At the end, the person who started
the latihan will say ‘finish’ and if they are moved, they might say ‘relax’ and
then ‘finish’.
The third part is again sitting quietly, usually for
at least five minutes, more if necessary, to be quiet and readjust to normal
consciousness.
That is pretty well it. The important thing is the
subjective experience of each person.
In addition to the group latihan, it is certainly
possible and many people do practice latihan on their own. It is also possible
to feel a spontaneous latihan feeling during the day while occupied with your
daily tasks. But for a newcomer, it may be more helpful to start with the group
exercise.
What You Bring to the Latihan
Why does anyone seek spiritual growth? Perhaps they
have an intuition that there is something more? There are people who feel the
universe is sometimes sending them messages. Perhaps you are one of them. Or
perhaps you are just curious and interested in trying something different.
Others may want to do something because someone else is doing it. These are all
familiar points of departure.
The people who came before you also began from
starting points like these, with a variety of motivations and assumptions about
what is possible. Why is this important? Because our assumptions and
aspirations can colour our experience. That may sound trite, vague and
open-ended, but I think it is true. And I think it is the obvious place to
start.
Whatever you are thinking about or whatever
assumptions you carry around with you can influence what you find or where you end
up. Like nature itself, this is not an iron law, but it is worth keeping in
mind, and not only for yourself. We can usually see the blind spots, the
prejudices and preconceptions of others, in other words their
assumptions, more clearly than our own.
Perhaps you are comfortable with ideas like, ‘as you
sow, so shall you reap’, or ‘if you hunger and thirst for righteousness, then
you will eventually be filled with righteousness’, that sort of thing. (These
assumptions or ideas may not be your starting point; they are just examples
that come from my own background where Bible reading was important. Read
whatever holy books or poetry you feel drawn to and find text that resonates
for you.) Only you can figure out where you are, by being your own witness, and
bringing into your awareness the assumptions you carry and which will influence
what is possible for you.
For most of us, our motivations and ideas change and
evolve over time. This is completely normal, so don’t get too hung up thinking
about what your motivations and reasoning are at this moment. But you will
probably find it worthwhile to think about them.
To me, it is essential that self-knowledge be the
centre of the spiritual path. This doesn’t mean that you need to know all the
answers about yourself, no one does, but I personally think that becoming your
own witness is more than beneficial, it is essential.
The Importance of Intention
While the latihan technique is about letting go, there
is always the question of how much effort to put into it. The latihan technique
is about surrender, but that still requires some level of awareness and
intention beforehand so you know what you are doing and what you want to do.
There are two aspects to this. One is what happens in
the latihan exercise, which is where you make some degree of effort to
surrender, or (as some prefer to describe it) where you make no effort and just
surrender. The other is your intention, or awareness of what you are doing,
which happens beforehand. My own understanding is that because the latihan
technique is passive and lacks willful force, that the intention and awareness
beforehand are probably more important than ever. They point you in a certain
direction and look at what’s ahead, beyond your immediate awareness. At that
point, you let go and surrender.
You should know this is my own personal understanding
about the importance of intention and this view is not shared by everyone.
There is a range of views. For instance, one long-time latihan practitioner
says this:
In my experience, before the latihan becomes
established, making an effort to
surrender just gets in the way, and after it becomes
established, effort is
unnecessary: the latihan is always there; you just let
it out.
Another long-time latihan practitioner puts it this
way:
The question for me is not the absence of
trying but which ‘trying’ needs to be present in order to ‘let go’.…Then there
is the question of thought. What thoughts are to be let go? For me those
are the brain babble thoughts, the thoughts that grab our attention and carry
us away from paying attention to letting go and passively observing our body’s
moments if any are occurring or even our body’s state. The analogy for this
kind of attention is like watching a pool become totally flat as the wavelets
subside once the wind is removed. So the attention is a function of an
aware observer. The question then is: ‘Is being aware and observing thinking?’
I certainly think that it is a mind activity and a state that I need to
try to attain.… I think that I have a job to do in the latihan and that I not
only have the intention to do it prior to latihaning but also within the
discipline of latihaning itself.
To which our first practitioner responds:
I’ve never found that thinking slows down my latihan.
While doing latihan this afternoon, I began by being more self-aware and then
my mind drifted off and the next thing I noticed was that my latihan had become
much stronger. I think my inner is more free when there is no observer
monitoring its activity. Once my latihan becomes stronger and deeper, my mind
becomes quieter anyway, so it’s the latihan itself that quietens the mind. For
me, there is no need for effort.
As you can see, there are different perspectives. I
think what is important for the newcomer is to realize that the latihan is not
about achieving pristine awareness. It's far more dreamy and sloppy, but it is
not haphazard.
To repeat, my own experience is that coming to the
latihan with some sort of intention is important but, as you can see, there is
some difference of opinion. As with everything else I talk about in this
article, you will need to find out for yourself.
Here is what another long-time practitioner of the
latihan has to say after reading the previous exchanges:
It fascinates me that everything described so far
about the nitty-gritty of others’ latihan is in my latihan. I need to pay
attention some of the time, and when I remember, I can switch my mind off
(though usually in the last ten minutes when I stop moving/making sounds);
allowing my thinking to run (a) strengthens the movements and sounds and (b)
that’s when all kinds of creative ideas and deeper understanding occurs….
It often seems to go in three roughly ten
minute stages: much movement and sounds (often with ‘ethnic’ qualities); then a
period of ideas and deeper understandings; then my mind switches off and I feel
a lightness and contentedness — accompanied by gratitude and
an ‘all’s well with the world’ feeling; I assume this is
what a religious type would call worship. Sometimes in the last minutes, I
sense fleetingly that there is something huge of which I am a tiny part.
When I look around outside Subud I think I see that
intention is a well-trod path in the contemplative tradition. The author of the
medieval classic, The Cloud of Unknowing with remarkably modern language
talks about your ‘naked intent direct to God’ and that is a pretty good
statement of intention. You are laying it on the line.
We are all individuals and how this works is different
in each person’s experience. To give you some idea of the possible dynamics at
work, here is what another different long-time latihan practitioner has to say:
For the first 30+ years my mind babbled a lot in and
out of latihan. Then sometime in the last ten years I started to read Eckhart
Tolle and books on cognitive-behavioral therapy and realized that if I was
going to ever overcome my depression I would have to learn to control my mind —
that was my main motivation, to be happier. However, to my surprise, I
discovered that somewhere along the line I had gained the power to turn my mind
off and on like a light-switch (I credit the latihan for this).
Naturally I tried it out in latihan and was pleased
that it felt right My latihan pretty much proceeded as before, but with
some gains. The quietness allowed for more insights and guidance to come during
latihan. I started to receive more guidance in the form of visualizations.
I also started to receive more understanding of what the movements and
experiences I have during latihan mean. Outside of latihan it is similar — an
increase in guidance and understanding that comes easily and naturally, usually
without the need to stop and test. Then there’s some little extras, like an
increase in psychic connection with family and friends, more synchronicities,
more dreams and information about past lives and their impact on this life,
more helpful dreams, and so on.
If someone had told me that I needed to turn off my
mind to do latihan in the beginning, it would’ve been hopeless.
Apparently I did need to hear that advice eventually, but it was only
useful at the point when my inner was strong enough to pull it off. For me it
did involve some small amount of decision, intention, and trying.
I think that everyone doing the latihan is dealing
with the same issues, (1) being aware of or making an intention beforehand, and
(2) letting the latihan process happen. There are probably no final answers.
Learning is an iterative process. We are always moving back and forth, being
aware of our intention, and learning how to be aware of and commit to our
surrender.
The wider issue that everyone also needs to find their
own answer to is how much effort is worthwhile when seeking transcendence, or
following any spiritual practice. Where does the amount of effort become
problematic? What is the right balance? How to give something the importance it
needs and not neglect other needs? Any spiritual community or individual
practitioner needs to deal with this and find an appropriate balance.
How much energy and time are you willing to devote to
your practice, to your search? And just how patient and diligent are you?
Results do not usually happen quickly.
Finding a Balance
Perhaps this issue is not so much about finding a
balance, which I think is an individual matter, but more about avoiding
extremes. Going to extremes seems to trap people and groups all the time. In
fact, going overboard, the risk of falling into extremes, seems to have been a
part of mankind’s psyche since it all began.
During
the time of the Ancient Greeks, at the temple to Apollo in Delphi, men sought
the counsel of an oracle. Delphi is an amazing place, where the land sweeps up
from the sea, and the cliffs above hang from the sky. In such a place, the
Greeks either recognized or created a sacred space, and then came for many
centuries to ask a priestess to channel counsel from Apollo, the Greek God of
music, healing, poetry, prophecy and truth.
What was the experience of these people who went to
Delphi? What did the Greeks know about the human psyche? As these men (I
think they were mostly men) stood and puzzled at the oracular responses they
received, surrounding them in the rock portico of the temple wall were these
three maxims: (1) know thyself, (2) nothing in excess, and (3) make a pledge
and mischief is nigh. What level of awareness does a
culture have that would put these three admonitions in
a space where people came to encounter the Divine? I am struck by the stress on
the importance of self-knowledge and avoiding extremes, lessons which I think
our own culture has sometimes forgotten.
Notice the warning about the consequences of making a
pledge. I imagine people who came to Delphi often faced personal crises, just
as we do today, and were probably desperate enough to promise the Gods
anything. Maybe the Greeks recognized that a promise made in desperate
circumstances creates its own mischievous karma? (Of course, we are not privy
to all the assumptions the ancient Greeks had, only what they wrote about, so
our understanding is probably incomplete.)
Showing Good Faith
To me, faith is about taking action, nothing more
mysterious than that. Without taking an action, you are staying at the level of
words and ideas. Words and ideas, thinking and communicating, are an important
dimension of our existence but I suggest faith is about actually being in this
world in a more grounded way.
To use an example — showing charity to others — is it
not more powerful to actually do something, like get off your ass and out the
door and volunteer at the local food bank? Rather than just sit around and talk
about it?
The key is that when you take action, that you do it
in what I call ‘good faith’. The plain truth in this life is that if you are
going to get anywhere, no matter what it is, like finding a job, you will need
to commit yourself to taking an action, to doing something in a whole-hearted
and serious way.
Let’s bring this back to the Subud latihan. If you
want to see if the latihan practice is worth doing, you need to do it in good
faith, and give the practice and yourself a decent chance to see what happens.
This does not mean surrendering your critical
judgment, but you will need to do the latihan unreservedly, and you can’t do
that if your critical judgment creates a conflict within you. The critical
judgment can, and should, come afterwards. However, when doing the latihan, you
have to surrender and do it in good faith.
Let me emphasize that I am not saying that
acting in good faith means surrendering your judgment or your responsibility to
make up your own mind. I mean the exact opposite.
Thinking about the latihan and what you experience in
the latihan can and will inevitably come afterwards. During the latihan, the
focus is on letting the thinking mind go and surrendering, and then witnessing
what you experience.
Let me return to the idea of balance. The key is
finding a balance, finding how to achieve a balance within yourself and in your
life, so you can do the latihan practice in good faith and still exercise your
rational, skeptical mind so that you make decisions that you are comfortable
with.
I think the latihan can be very useful to counter the
imbalance in modern life where people are so used to rational thinking that
they think or assume it is the only real mode of existence. The latihan is not about
thinking and is not done with thinking. People can and do think in the latihan,
that is inevitable, but the focus of the exercise is on letting go and
surrendering on all our levels of awareness — physical, emotional, and mental.
As you go more deeply into the latihan experience thoughts and feelings will
come to your awareness but you just surrender them and let them go. The idea is to not give them more energy than
they have.
Conclusion
To me, life is not about finding absolute and final
answers, it is about being open and searching. I think the best approach to the
latihan is the same way we ought to approach
life. Have the courage to take risks and be willing to risk making mistakes. Be
willing to admit and learn from failure. Mistakes and failure are a big,
important and worthwhile part of life. Why should our religious or spiritual
life be any different?
I hope this brief introduction to the latihan gives
the reader some idea of the practicalities and the possibilities. Every person
has to decide for themselves if the latihan practice is worth pursuing. There
are other resources about the latihan available on the Internet and in person.
I urge people who are curious to investigate these. The quality varies but I am
sure you will find something of value.
In conclusion, I would like to go the level of
metaphor. We people who do the latihan are a small
and insignificant part of the human journey, a journey that extends from past
millennia and across the world today. Like everyone else, we wander in the same
pathless land where humans have always trod, searching for meaning and
significance, inspired by truth and love.