An Adequate
Humanity
By John Elwyn Kimber
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The free
provision of a flying saucer
Is little
use to man-at-end-of-tether,
Ballasting
himself with scrip or scripture.
Full power
could send his planet out of orbit:
The captain
waits till he regains composure.
After five years of Subud Vision, it would appear that deadlock has been
reached. The would-be-reformers have made all the important arguments. The conservatives,
for the most part, continue to decry them as impious mischief-makers. Subud
continues to lose more members than it attracts or retains. There is now more
talk of an alternative organisation, offering a no-strings Latihan on much the
same terms as T'ai Ch'i or Hatha Yoga sessions.
As I understand the proposal, the Latihan would be presented as
neutrally as possible to give the new practitioners more opportunity to come to
their own conclusions about it based entirely on their own experiences. This
might work, at least for some: opinion in the West seems far more polarised
between hard-line religious opinion and hard-line atheism than when I was
young. Agnostics willing to contemplate the possibility offered by the Latihan
may be more likely to come from the fringes of atheism than the ranks of
self-identified 'believers', so making the approach to the Latihan as agnostic
as possible seems a sensible step.
But on reflection this seems like an incomplete solution. The Latihan
may be an 'exercise', but there is a self-dedicatory and aspirational aspect to
an opening into the Latihan which is not like taking up the practice of
oriental calisthenics. To what or whom would such recruits be able to dedicate
themselves? Would they always come spontaneously to such a sense of personal
dedication, guided solely by their inner intuition?
Subud started on a wave of visionary and prophetic inspiration. In the
West the core-group were ex-Gurdjieff students looking for a more devotional, less
analytical approach to mystical experience. The Latihan seemed like the answer
to a prayer. Without that inspirational expectation to carry people through the
ups and downs of the process, I can only too easily imagine most recruits to
the local Latihan session drifting away once the immediate novelty has worn
off. And this is probably the fundamental sense of Bapak's recommendation 'man
needs a religion' - that there must be some kind of strong personal credo with
which one's own latihan can interact.
In that sense there has always been more of an unavoidably religious
aspect to the practice of Latihan than T'ai Ch'i or Hatha Yoga. This may be why
Subud is so susceptible to its own devotional tendencies, for better and for
worse. So perhaps in addition to trying to accommodate the agnostic, we need to
think harder about the relationship of the Latihan with religion. How may we
improve our understanding of the pitfalls, the better to liberate the
aspirational power of the individual's relationship with his or her own
Latihan?
A few suggestions. My first thought is that Sufis preserve a valuable
definition of what a spiritual exercise is, as distinct from a prayer or
meditation or similar contemplative practice. This is that the purpose of a
spiritual exercise is essentially purgative. It is meant to improve the inner
condition of the practitioner so that he or she is more open to spiritual
influences. It is not itself expected to be the source of those spiritual
influences. The spiritual exercise empties and cleans the vessel, but does not
necessarily fill it up again. That may be the job of a subtly-different aspect
of our inner natures. And obsessive cleaning for its own sake is not a sane or
healthy thing to do.
All of which may perhaps suggest why Subud religionists are going astray
by taking the part for the whole. A religion provides a transcendental
philosophy, an emotional focus, a body of scripture, a powerful source of
symbols, imagery and the like for visibly representing an invisible spiritual
reality, and above all a liturgical routine which can be followed by a
community of believers. This gives the heart and mind something to do. The
human faculties which need to be set aside in Latihan can be given free play in
the sphere for which they are better suited. Something similar is true of
artistic expression. The gist of Bapak's point would seem to be that the
Latihan should be balanced by something else.
When Subud itself becomes the practitioner's religion by default, the
'credo' followed is a mish-mash of ideas picked up from Bapak's talks. 'Bapak's
Islam' seems derived partly from Islam, partly from the Sufism of Rumi,
Suhrawardi, the Qadiris, and the Naqshbandis, and partly from Indonesian
folk-belief intertwined with vestiges of Hindu tradition. To the Subud
believers, this superstructure of belief may all-too-often become a
self-confusing and inhibiting barrier to the effective practice of their own
Latihans.
For mystics, an intense devotion to the potentiality of the
transcendental - some sort of Faith, in other words - is usually essential in
some shape or form, even if it is an agnostic form. But many Subud members have
got it into their heads that they should mistrust all of their emotions, not
just in Latihan but at all times. And even though some kind of metaphysical or
theological understanding, or misunderstanding, is unavoidable so long as we
are equipped with brains, many Subud members have got it into their heads that
it is un-spiritual to exercise their critical faculties at all.
This kind of idiocy is what creates the cult-like ethos in Subud.
Unsurprisingly, to orthodox Muslims it comes across as dangerous and incoherent
heresy, and to Sufis as a degenerate presentation of their own traditions, as
Dirk Campbell has noted in his Subud Vision essay 'Subud and Sufism'. This is
hardly an encouraging state-of-affairs either for Subud members or their
critics.
So whether we are speaking of religiously-minded conservatives or
art-loving agnostics or anything in-between, the problem of presentation may be
a more subtle one: how to prevent the problem of fixating on the Latihan itself
or upon the organisation which is making it available. And this is to say
nothing of the melancholy truth that no new Subud-like organisation, open to all
comers, is going to be any more immune than Subud to the recruitment of
'weighty friends' - bores, bullies and busybodies - for whom exercising control
over others is far more interesting than the practice of a mere mystical
exercise. I can foresee no one miracle reorganisation providing the solution to
the problem of slow decline. There is no substitute for a more profound
appreciation of what the Latihan is and is not, and what it may and may not
have to offer that is not available elsewhere.
Meanwhile, we live in a dangerous, evil, and insane world, in which
accessible opportunities to cultivate any kind of contemplative higher
awareness are all too few. It would appear to me to be the duty of any
committed practitioner of Latihan at least to help ensure that those who might
benefit from Latihan are aware of its existence and can access the
group-network, which means supporting the group-network. So the most pressing
question would seem to me to be how best to achieve this. I would suggest that
where decision-making power has been centralised the process should be
reversed, wherever possible, so that the national, regional, and local groups
can respond flexibly to the situations in which they find themselves.
Other than this, should anyone happen to ask me, I could only advise
others to do as I do. I intend in future to support and to avail myself of any
Latihan-group regardless of whether it calls itself a 'Subud' group or not. I
take Subud at its word these days, that it is a supra-religious organisation
which offers no teaching of its own and is intended to be compatible with any
religion or none. Bapak has never been my guru. Subud has never been my
religion. I neither expect nor desire to go to some neat little celestial
suburb of Subud when I die. If anybody finds these statements impious or
mischievous, well, that is their problem and not mine. I remain what I have
been for all of the thirty-five years since I was opened: a sort of heterodox
western Hindu with wide religious interests and an underlying faith in the
power of the Divine Life Force, Holy Spirit, Shakti, Baraka, or whatever you
want to call it.
Their problem and not mine? I do not say these things in order to be
offensive. I do not despise Bapak or his advice. But if I needed Bapak or Ibu
Rahayu to be my guru, or 'Bapak's Islam' to be my religion, then the Latihan
would be a failure and there would be no point in practicing it or having
anything to do with Subud. As I've stated elsewhere, as a heterodox western
Hindu the nearest thing I have to a guru is Sri Aurobindo, who emphasises the
same things as Bapak, the need for surrender to the Divine, the transformative
power of the Divine, and thus the evolutionary spiritual potential of
consciousness, but expressed in ways which I find far easier to assimilate.
It was through a blend of receiving via Latihan and insights into that
process derived from Sri Aurobindo that I was finally able to overcome the
problems I described in 'Confessions of an Ex-Latihaneer'. This does not make
me an Aurobindonian devotee so much as someone who has found a valuable
alternative source of advice, but I am well aware of the likely knee-jerk
reaction even to such a modest declaration from some quarters within Subud. I
speak as I find: and those who find in my remarks only some heretical and
sinister recommendation that we should all indulge in wanton 'mixing' are, I'm
afraid, merely proving the point of all those perceptive Subud Vision
contributors who have so often pointed out how fearful, inward-looking, and
cult-like Subud thinking has been allowed to become.
'Man needs a religion', says Bapak, and 'choose the religion that is
easiest for you'. As there is no modern Hindu spiritual figure more
universally-repected than Sri Aurobindo, I can hardly be accused of any
perverse unorthodoxy of my own. His followers are for the most part
conventional Hindu devotees, but that does not alter the revolutionary inner
dynamic which he recommends, how closely it parallels that recommended by
Bapak, even how closely the development of phases of receiving in Aurobindo's
circle coincides in time with the development of Subud. It looks suspiciously
to me like a single Divine initiative at work, with its seeds planted
simultaneously in different cultures.
Nor are there no other parallels elsewhere, in other religious
traditions: the most famous mystical meditations of Teilhard de Chardin, for
example, notably Le Messe sur le Monde and Le Milieu Divin, were written at the
same time as the advent of the Latihan. Subud members should have been looking
for evidence of the Divine Life Force at work in the wider world from the time
of the advent of the Latihan onwards. That they have failed to do so says far
less about the expansiveness of the Divine Life Force than it does about the
neurotic narrowness of all too many Subud members - spooked perhaps precisely
by the unexpected and awesome power of their Latihan experience, as we all may
be at times. But we need to get over our own crises in order to make any
spiritual progress.
I continue in the stubborn certainty that the Divine Life Force has the
power to transform and transfigure not just the individual soul, but 'harsh
reality' itself. The best way to play one's own part in this ultimate cosmic
drama is to plunge in and go wholeheartedly with the flow, not to stand on the
brink nervously dipping a toe in the water. Those who do the latter should not
be allowed to discourage or hold back the less-inhibited. For all of the
foregoing reasons I recommend that all practitioners of Latihan retain a lively
interest in the wider world of religion and spirituality and look for common
ground with other movements wherever it is to be found. Any new transmission of
the Latihan to others may depend on this kind of outward-looking dialogue.
But above all, I would encourage others to make a declaration similar to
this one: that I do not cede my spiritual autonomy or individual conscience to
Subud, Bapak, Ibu Rahayu or anyone else; that I do not allow the editors of
Subud Voice - or even Subud Vision - to tell me what to think or feel; and that
I follow my own better judgment and 'continue whole-hearted, my other loves and
loyalties distinct and clear', to paraphrase the late Robert Graves. In fact,
the Latihan - or my Latihan, at any rate - demands no less.
Newer members may feel at times that they lack the self-confidence to
stand up to quasi-religious peer-pressure, but they can at least be assured
that the substantial testimony of the Subud Vision contributors now exists,
much of it written by Latihan-practitioners of many decades experience. This
represents a collective view of the significance of the Latihan and how it
should be presented and practiced at least as authoritative, if not more so, as
anything emanating from Cilandak, or any of the official organs of Subud's
rather pretentious International Bodies. It is vitally important to grasp that
the Latihan does not belong to Subud, or to Cilandak, or to Ibu Rahayu: it
belongs to the world. And in case we still need it to be, we should recall that
that's official: Bapak said so. In the last analysis your Latihan belongs to
YOU. You are entitled to your Latihan and to your own relationship with your
Latihan, and once you're opened, nobody can take it away from you.
I want to say one last thing, perhaps particularly to encourage those
who in the years to come are determined to maintain a Latihan-practice, yet may
find themselves far from congenial company, except possibly via the Internet.
It is this: that the most underestimated aspect of pursuing the Inner Life is
the priceless value of friendship. In my early years in Subud, I had a friend
who had problems with receiving as he would have wished. He had been to
Cilandak. He had tested the problem with Bapak. He undertook epic long Latihans
under the supervision of Mas Sudarto. No result. We did some Latihans and
testing-sessions at home together. His receiving improved immediately. Was this
because I was a more powerful spiritual dynamo than Bapak or Sudarto? Probably
not, but the difference was that we were friends. Never underestimate the
spiritual power of friendship. One good friend in the Latihan is worth a whole
conference-centre full of Ibu Rahayus and a whole army of international
helpers. So, if possible, find a good friend to do Latihan with. It can make
all the difference.
Ultimately the outward health of any organisation dedicated to
transmitting any means of higher awareness depends on its inner condition. An
optimum inner state may not be best represented by those who seek controversy
for its own sake, but neither is it upheld or encouraged by those who
misidentify spirituality with a lack of controversy, mere "peace and
quiet". The real issue is whether whatever this or that group of people is
doing, or not doing, is furthering the spiritual progress of humanity as a
whole.
Whether inside or outside Subud, the spiritual future of humanity will
not belong to the false Pharisees, hypocrites and dogs-in-the-manger who 'shut
the Kingdom of Heaven in men's faces, neither entering themselves, nor
suffering others to enter' (Matt. 23). It will belong to the pioneers who
answer the acute spiritual challenge of our time with an adequate response. And
spiritual adequacy in the twenty-first century will require nothing less than a
radical transformation of human nature itself. We need to learn how to avoid
perpetually falling short of our own higher humanity. The Latihan remains a
very potent means of furthering this aim, and, whatever our intellectual
differences, that priority should remain uppermost in our minds.