The Visionary Approach
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Editor’s
Note: This article has been extracted from a private letter written by Luthfi
O’Meagher, with Luthfi’s permission. The letter was written to comment on
the current state of the Widjojo
project, but that material was not suitable for general publication, and
we have retained instead Luthfi’s general thoughts on Subud and enterprise, and
his interesting reminiscences.
Vision
‘Where there
is no vision the people perish.’[1]
The statement
comes towards the end of the Book of Proverbs, and is attributed to King
Solomon. The Hebrew word translated as ‘vision’ is hazon; it designates that
which God makes known to his prophets, and also their ability to hear and see
the things which he reveals to them. But amongst the people, that is,
ourselves, there is also the question of whether we can perceive the vision
that the prophets are attempting to pass on to us.
In my
experience, there is no doubt that Bapak was, as he said he was, a Messenger of
God, that he was drawn up by the Archangels and made his Ascension to the
throne of God, in the manner of the Messengers and Prophets of old. But I now
realise that because of the fallen nature of this world, and the fallen nature
of ourselves, his mission was very much more difficult than I appreciated in
the heady days of 1959 when I was opened at Coombe Springs. Like the Prophet
Muhammed, Bapak’s mission unfolded over a period of some thirty years, each new
unfolding taking place as he deemed we were ready to receive it. His Large
Enterprises came near the end of his mission, and it is clear from statements
in his talks that due to the fallen state of the world, and of ourselves, there
was no certainty that we would learn to stand on our own feet, learn to
understand his intentions for Large Enterprises, or that his mission would
survive for long after his death.
At the
Widjojo Centre in July 1980 he said this:
The reason the world is extremely disturbed,
especially just now, is that the world at this moment is experiencing a very
powerful expansion of the Nafsu. One can say that the Nafsu today rules
everywhere in the world. The result is that there is no room for peace
whatsoever between various countries; because the satanic has become king
everywhere. Everywhere, everyone is trying to grab from everybody else. What
rules in the world today is the greed and feeling of arrogance of the Nafsu.
This leads people to want to be right themselves, to only want to win over
others and to obtain the best for themselves without regards to the needs of
other people. In the midst of this to mankind comes a reality in the form of
the Latihan Kedjiwaan.
If, like me,
you were brought up in a background in which the words of the King James Bible
became familiar, you cannot help realizing that we, the people, always want to
do exactly the opposite of what the Messenger has been sent to reveal to us for
the world to be restored to balance, and this passage is likely to come to
mind:
And the Lord said unto Moses : ‘Go, get thee down;
for thy people, which thou broughtest out of the land of Egypt, have corrupted
themselves. They have turned aside quickly out of the way which I commanded
them; they have made them a molten calf, and have worshipped it, and have
sacrificed thereunto, and said, “These be thy Gods, 0 Israel, which have
brought thee up out of the land of Egypt...”’ [2]
The original
Messengers of God like Abraham and Moses, were shown the meaning of past,
present and future, therefore the purpose of God’s creation. They established,
re-established and extended the Eternal Covenant with the power of the One
Almighty God, showed us God’s ways, and the boundaries which Almighty God has
set to all created things. This Covenant, if kept by the people, kept the chaos
of floods, pestilences, famine and war at bay. All the Messengers of God,
including Bapak, recognize the other Prophets and Messengers of God and
reaffirm the Covenant, at the same time extending the grace of the Power of
Almighty God to mankind in new ways. Muhammed was the last of the Prophets, the
last of the ways of the great religions to be established on earth. Bapak
brought the Latihan, not something like a mushroom which he stumbled on in the
woods and didn’t really understand, not some energy derived from an obscure
Sufi sect, or esoteric martial art, but, as he said, the Roh Illofi, the natural
force which can purify us and lead us through the labyrinth of energies within
us which belong to this world, and gradually make us aware of the enveloping
energy of the Angels united with the power of the One Almighty God, so that our
life itself becomes the return to God.[3]
To make the
journey so that our lives become ‘the return to God’, in our fallen state in a
world dominated by satanic forces cannot be easy, and it is not surprising that
many give it up. Just doing the Latihan can lead to only just doing the
Latihan, to using it to condone whatever one feels like doing, to apathy, and
to the seeking of the comfort of unanimity and euphoria generated by meetings
and conduct tacitly designed to avoid action, – or it can lead to the challenge
of dealing with difficult situations and resolving them with ‘right thinking
and right action concordant with the Will of God’: which is the aim of Subud.
The journey cannot be made, as Bapak said, without making efforts in the world,
which means following the Latihan and using whatever talents and abilities we
have as an endeavour where through obstacles and difficulties and the
reconciling power of God, we can learn the way. The material world which we
encounter is the world of Fact; there are no values in this world. Values come
from the Cosmic energies from beyond this world,and can only express themselves
through action, by merging with the facts of the material world.
I have come
to the conclusion that Bapak’s mission, as it stemmed from a natural force,
unlike a teaching like that of Gurdjieff or John Bennett, was ultimately a
matter of spiritual ecology. As in the parable of Jesus, the sower went forth
to sow and most of the seed did not survive, and that which did fell on
bad soil, got eaten by birds or choked with weeds. The landscape that it
produced was useless scrubland. But supposing that within that scrubland there
were a few saplings of deciduous trees? If some of these began to survive and
grow, then in time the weeds would diminish, the ecology would change, and move
towards that of a forest. Such a process might take a long time, would depend
on the Will of God, but it would also depend on what this totally different
ecology attracted to it.
The Quakers
When Bapak,
at the World Congress in Canada, asked the English to build in England the
venue for the next World Congress, the Chairman of Subud Britain asked me as
co-ordinator of the Enterprise Association, which I had set up, to form a panel
of experts who could establish how this could be done. Every single person who
had anything to do with such a project agreed to come down to Kenfield Hall.
Hearing this, Bapak said that he would also like to come, and it was clear to
me that he would choose the team to build Anugraha from those present. This he
did, and in his talk, hoped that we would emulate the Quakers,’who received
something similar to the latihan but not as complete’. He hoped that we would
surpass their achievements, or at least equal them.
This passage
comes from Quakers in Science and Industry by Arthur Raistrick:
The unification of life among the Quakers, their
refusal to separate business activities from the principles and disciplines
which regulated their religious life, gave them a stability and soundness of
practice which was unusual in their day. The advice on trade are numerous and
extensive, and the frequent letters addressed by Fox and others to all such as
are engaged in trade, emphasise again and again the idea that trade and other
occupations show forth truth to the world, and that traders must be scrupulous
to keep their dealings in the spirit of truth.[4]
The advice of
1675 says ; ‘Let friends and brethren in their respective meetings watch
over each other in the love of God and care of the Gospel; particularly
admonish that none trade beyond their ability, nor stretch beyond their
compass; and that they use few words in their dealings, and keep their word in
all things, lest they bring through their forwardness dishonour to the precious
truth of God.’
For the
Quakers, who initiated the industrial revolution and played a major part in its
innovations in manufacturing, commerce, and banking, there was no scope for
‘anything goes’ in the name of God, nor holy frauds and misrepresentation
by angelic dispensation. All work was undertaken to show God’s truth and to
serve the needs of mankind. The profits and fortunes that many made had nothing
to do with self-interested manipulation, but were considered a Grace from Almighty
God which might, or indeed might not, be bestowed on those who undertook to
serve his Will with honest endeavour.
‘The Framework of Reference’
After the
World Congress in Tokyo , a large UK delegation went on to Cilandak. This was
1967, halcyon days before Large Enterprises, when we called each other Brothers
and Sisters and experienced it. Bapak said he felt this feeling between us and
he asked us all up to his house and addressed us before we left. I crept in at
the back, but suddenly a door opened by my elbow, a chair was placed and Bapak
sat down. He then tested with us what was within the mind and what was beyond
the mind of Confucius, the Buddha, Jesus Christ, the Prophet Muhammad and Bapak
himself. He showed us that there was something within the mind of Confucius and
the Buddha, and nothing beyond it. He asked us to feel the Alif, the vertical
spiritual force, and he said that this had come first with the Prophet Abraham
and with all the subsequent Messengers of God. He showed us how there was
nothing within the mind of Jesus, but there was something beyond from other
worlds. It was the same with the Prophet Muhammad, but Bapak pointed out that
with Jesus in addition to the Alif, there was the horizontal feminine force
which made the cross. He told us that this was why Christianity and Islam were
inseparable. Bapak showed us that the Alif had come again with the Latihan of
Subud. He then tested what was within his own mind, and there was nothing, and
what was beyond the mind of Bapak, and as with Jesus and Muhammad, there was
something.
It seems
fairly clear to me that Bapak and the higher powers decided that he should
leave us before his mission was fully established, as happened to Jesus Christ
and to the Prophet Muhanmmad, with the hope but not the certainty, that in time
some of the seeds which he had planted would grow to the point where there were
enough people around who could begin to grasp his intentions and start to put
them into practice.[5] If I am right this places an enormous responsibility on
the few.
In the
religion of Islam there is the Koran, and then there are the interpretations of
the Koran by the Prophet, and the things which the Prophet said and did, and
the interpretations and judgements made by scholars of the various schools over
the centuries. These are referred to as the ‘the Framework of Reference’ to
which the individual on his journey can refer before making his next step.[6].
To ignore the Framework of Reference which Bapak laid down for the conduct of
his Large Enterprises, seems to me not only the height of personal arrogance
and folly, but also the obstruction of something Willed by the One Almighty God
for the benefit of mankind. A dangerous course of action to take.
The following
five paragraphs (from Bapak’s talks about Anugraha) give us the basic Framework
of Reference we need to guide us:
1)
‘It is very important that those who are working to build Anugraha should be
aware that it is not they who are building it, but God, and that they are merely
channels for him. If they forget this they can destroy themselves, but if they
remember it, then, in the future, many great things could happen in England,
greater than Anugraha.’
2)
‘If someone builds a house or succeeds in a project with a store of capital, it
is not a gift from God, for he was already rich when he started, but if we
after having nothing have something, it is a gift from Almighty God. For this
reason we should do our very best, because the only way for our lives to be always
protected and blessed by Almighty God is for us to do something honest and
pure, always turning to Almighty God and worshipping him.’
3)
‘We are able to build Anugraha in a way that is totally miraculous. Logically
it doesn’t make sense, but we can do it. Bapak is not looking for lots of
members in Subud, because what is important is what those of us do who are
really in Subud. The “lots of members” will come later, depending on what we do
in the meantime.’
4)
‘Yes, you cannot do it with your own strength. They wanted to do it with their
own power, and so it became influenced by the material force…. So don’t do it
with force …because there will be a way. You will find there will
be a way. The way will open by itself…. And Bapak told them not to do it like
that, but you cannot tell them.’
5)
‘If we do something useful and significant while we have nothing, that is from
the power of God – that is a gift from Almighty God. In what we are doing,
always try to do right, to act rightly, because we have been given God’s love
and so that we shall be protected in our actions. We will succeed if what we do
is always honest and always sticks to the truth.’
Item (4) was
concerning Anugraha two years before my term; it is perhaps the most important
principle.
Ageing
investors like myself made their commitments and investments in the early large
Subud enterprises like Widjojo and Anugraha, not on the basis of a commercial
prospectus, but on the basis of the framework of reference given by Bapak in
his talks.
The Governance of Anugraha
I ran my
companies employing skilled craftsmen for some twenty years and became used to
dealing with good and bad millionaires. Bapak visited our works and advised us
to expand, which we did, but the massive recession of 1984 forced us to close
down and I traded whilst insolvent for three years under the guidance of John
Pitman FCA, a brilliant company doctor and licensed insolvency
practitioner.
I was sitting
at the back of the Anugraha AGM in 1986 when the Chairman announced that the
Company was to go into voluntary liquidation, and was elected a Director from
the floor of the meeting and subsequently Managing Director, under the
resolution that we should ‘try to rescue Anugraha so that Bapak’s vision for
mankind could be realized’. My condition was that John Pitman would advise the
company, and that the Bank would not put in a receiver.
Leonard van
Hien recently wrote to the PTSW Directors: ‘At the time when the bank was sold,
it appeared inevitable that PTS Widjojo would also go, leaving only a
struggling Anugraha. The subsequent years unfortunately saw the company go
through traumas that would, in more experienced hands, have been
avoided.’ This is more or less what John Pitman said when the Board
showed us the situation at Anugraha and what they were doing.
In my three
years as M.D. I experienced the reality or the potential, first hand, of
everything that Bapak said about Anugraha in some forty-five talks. After my
dismissal on the initiative of the powerful shareholders’ representatives, the
head of the Bank of Scotland telephoned me and said: ‘So they're going to sack
the only person who understood Anugraha.’ It took me eleven years to pick up
the shattered pieces and ensure that no-one lost their homes or suffered too
much hardship.
I then wrote The
Governance of Anugraha, as a result of a receiving, in two volumes, setting
out Bapak’s intentions, and a detailed description of everything that had
happened over the three years, for the benefit
of those in thirty to a hundred years’ time who might
like to know, if Subud survives, what happened to this amazing project, which
was to have been a central pillar of Subud, and how it was destroyed. I wrote
it for three people now and four in the future. It has in fact been read by
sixty people now and is now on the net for anyone to download.
During my
time as MD, Bapak unexpectedly came over for an eye operation on a private
visit. He asked if he could drive around the building, but in the end he came
three weeks running, and gave talks and testing to some eight hundred people
each time, from all over Europe, brought there by the work of Andreas Zys, as
Co-ordinator of the International Subud Centre. As the crowds parted and I led
Bapak, now a frail old man in a wheel chair, from the library to the dining
room, I realized that for him this was the final result: the Af'al. Bapak had
the Zat, the receiving; the Sifat was the turning of this into a realistic
project in time and with a place; we with his aid had at last produced the
Asma, the work permeated by the Kedjiwaan; and now here was the Af'al, as Bapak
drank coffee, had lunch, and gave talks and tests to Subud Members. As I led
Bapak, I kept turning round and his eyes were saying: ‘It’s up to you now.’
During lunch he sent the Directors a message recorded in his collected talks by
Raymond Lee: ‘Bapak was delighted by Anugraha on that last visit. During the
latihans I remember him saying that this was what Anugraha was really for, and
that if people understood this there would be no problem with money.’
The Black Page
The
Governance of Anugraha is a long
hard read, intended for those many years ahead who will have to build it again.
In Volume II there is a black page. Beyond it I describe how Anugraha was
destroyed in two months. Just before that there are three paragraphs, parts of
which seem to me to be even more relevant now than when I wrote them in January
1996.
By setting up
Anugraha in response to a receiving from Almighty God, Bapak established the
enterprise as a Covenant[7] in which all action was intended to be a triad of
Function, Being and Will.[8] Subud Members were invited to participate and
support this enterprise as part of Bapak’s mission and vision for mankind. The
responsibility of those appointed to direct such an enterprise, in which three
thousand Subud members participated in order to support this vision and not
primarily for commercial gain, was to ensure that whatever was done was done in
the common interest.
Virtually all
enterprises of commercial companies and governments today are conducted at the
purely functional level. Once locked into that culture, there is no way out, as
the system does not contain within it the elements which enable something
different to emerge. It is clear to me that Europe, and especially England,
have the duty to find a way out of it by establishing corporate cultures which
are based on Function, Being and Will, and in which the mind is fully restored
to its position as mediator between the higher and the lower worlds. Such
cultures, essential if the world is to survive, are hazardous, and can only be
established at this time in a small way on the periphery of society. It is absolutely
clear to me that Anugraha provided such a model. (And indeed all Bapak’s Large
Enterprises.)
No doubt the
Inquisitors (Catholic) and the image smashers (Protestant) were sincere in what
they were doing, and felt it essential for the good of Christendom.[9]
Similarly, I don’t doubt that all those who participated in the events
described beyond the ‘black page’ were totally sincere according to their own
lights. What I have to show, for the benefit of posterity, is that those lights
were at the purely functional level, as a result of temperament, education, and
business experience, and that they were not the light of the common interest,
and therefore were culturally in conflict with the Anugraha project.
My experience
of the last seven years has shown me that, for the moment, the Subud
Association has become collectively locked into a situation from which there is
no way out. It does not contain within it the elements which could enable
something different to emerge, and it does not attract people of the calibre
which would enable something different to emerge.
We do not
find many people of outstanding ability in Subud; in a small organization we
have too many who pretend to have it. We are the lame and the halt who came to
the wedding feast given by the King, because everyone else was too busy to
come, in Jesus’s parable. We have, on the evidence, too many who have come
without a wedding garment, for which they might get thrown into outer
darkness.[10] But there a few now, and enough to start to clear the way to do
something different.
A Postscript and Clarification from Luthfi
O’Meagher
The above
article was extracted from a private letter which I wrote to a long-standing
Subud member with responsibility to set out, for the benefit of Trustees, the
pros and cons of selling the Widjojo building at this particular time. The
first part of that letter was based on empirical thinking; the second part,
from which the article has been extracted, was based on ‘religious thinking’,
and ‘metaphysical thinking’.
One cannot
demolish or disprove the symbolism of ‘religious thinking ‘, but one could find
it devoid of meaning. The detailed comments of four Subud Vision editors on the
first draft of my article have revealed to me a situation which I had no idea
existed, and I feel like someone who has sent something to a Peace magazine
during the Cold War, unaware that it is run by the Communist Party and has a
hidden agenda, or a ‘framework of reference’ based on Marxist-Leninist thinking
and dialectical materialism. Although their project is called ‘Subud Vision’,
in my opinion the editors reveal that they have constructed a ‘framework of
reference’ which is opposed to vision, and which is in conflict with Subud
(Susila, Budhi, Dharma) and I have therefore asked for and have been granted
the opportunity to comment on the situation as I see it, in this postscript.
The founders
of Subud Vision have had the courage to see the Subud Association as engaged in
a tradition-based enquiry. I believe that such an enquiry has a history which
can neither be ignored nor abandoned. The tradition-based enquiry does not
begin with what we think, but begins with Bapak, the Latihan which he received,
and the guidance and clarifications which he gave during his lifetime. Any
rational justification must take into account that the very nature of the
experience of the Latihan, and
the journey which it offers, will create a diversity of stand-points, some
incompatible with each other. But the ‘state of the Complete Man, who is
capable of contacting the powerful Life-Stream’,
remains the overall symbol for the individual undertaking the journey which can
never be completed, if the tradition-based enquiry is to be called Subud.
When I wrote The
Governance of Anugraha, http://www.btinternet.com/~hhoubart/GOA/GOA.html,
I found I could only communicate my experience in terms of the three realms:
Supercelestial, Celestial, and Terrestrial – common parlance in Mediaeval
Christianity and amongst the key figures of the Renaissance – which needed to
be constantly aligned. Recently Dr. Joseph Milne has written Metaphysics and
the Cosmic Order, published by the Temenos Academy, in which he
re-introduces the three types of thinking associated with these three realms as
essential to be re-integrated if we are to survive the present global crisis.
Thus we have
‘religious thinking’ which is revelation, which can only be communicated in
symbolic form, associated with the Realm of God and his Angels. We have
‘metaphysical thinking’ which is a gift to the mind of man when activated by
the soul - the ‘intellect’ of Mediaeval and Renaissance Christianity: what
Henry Corbin called the Mundus Imaginalis in Islam, and the poet Kathleen Raine
always used his term for the realm of poetic imagination and inspiration.
Finally we have empirical thinking, which is thinking as a result of
observation and experiment: the Terrestrial Realm of science and business
mechanisms, once so carefully aligned and integrated into the great Cosmos
itself by those who initiated the birth of Western science in Europe; the realm
which for many in our fallen world is the only realm in which they live and
move and have their being.
The
experiences of the three realms and their alignment and integration with the
Divine Order of the Cosmos were part of the unexpected gift of Anugraha, a
grace given by the One Almighty God.They had nothing to do with my state, and
everything to do with the Covenant which Bapak had been granted for the Subud
Association and for all mankind. Perhaps many more would have had this
experience if Anugraha had been allowed to continue.
At the end of
his book, Dr Milne writes:
The real problem lies with the circumscribed view
of reality that prevails in our age. We can trace this back to various shifts
in the theological and philosophical thinking that began in the late Middle
Ages….
Nevertheless, the narrow, fixed view of reality is
beginning to lose its hold. This is certainly the case with modern philosophy
and in some theology. The complacent certitude of most nineteenth century
scholarship now appears to us as absurdly arrogant. We are becoming aware that
reality cannot be so easily taken hold of and that it is much more subtle than
was supposed by the logical positivists. But perhaps the most significant
change underway is the scholarly understanding of ancient Greek and Mediaeval
thought which has long been interpreted through the presuppositions of
Enlightenment Rationalism. Philosophy is beginning to resituate itself within
the whole of the Western tradition once again, leaving behind the philosophical
provincialism of the last several hundred years….
But aside
from these hopeful signs within academic scholarship, there is in Western
society generally a growing sense that the prevailing materialistic values lack
real depth and meaning, and that the Cosmos cannot be a mere accident hurtling
its way to final extinction. But more blatantly than this, the ecological
crisis calls for a united human response to nature as a whole. One might say
that the threat of human extinction is nature’s reply to treating it as a mere
resource for human manipulation and consumption.
The symbol of
the Complete Man which Bapak gave us at the very beginning, using the words
Susila, Budhi, Dharma, is that of the man in whom the Three Realms are
integrated both with each other and with the Divine Cosmos itself. The
tradition-based enquiry on which Subud Vision has embarked will have to take
account of this in establishing its framework of reference.
I believe
that the Subud Association has to have a reformation if it is to survive, a
reformation initiated by men of ability but who also hold to the framework of
reference of Susila, Budhi, Dharma, which words symbolize the state of the
Complete Man. The abandonment of this framework in favour of Enlightenment
thinking and the adoption of post-Bapak and post-God myths and stand-points is
a secularization of Subud which, in my opinion, will lead to a similar journey
to that taken by those controlling Bapak’s Large
Enterprises.
Notes:
1. Proverbs
29
2. Exodus 32
vs 1- 29
3. The
Hidden Tradition of the Kingdom of God, Margaret Barker. Published by
S.P.C.K.2007 ISBN 10: 0-281-05846 – 6; Temple Theology, Margaret Barker.
Published by S.P.C.K.2004 ISBN 10: 0-281-05634 – X
4. Quakers
in Science and Industry, Arthur Raistrick, Banisdale Press, 1950
5. The
Revelation of Jesus Christ, Margaret Barker, 2000, ISBN 0 567 08716 6
6. Western
Muslims and the Future of Islam, Tariq Ramadan, ISBN 0-19-517111 –X
7. The
Great High Priest: The Temple Roots of Christian Liturgy Margaret Barker,
2003, ISBN 0567 689 8
8. The
Dramatic Universe, Volume 2, ‘The Foundations of Moral Philosophy’, Chapter
27. J. G. Bennett, 1961
9. The
Rosicrucian Enlightenment (17th Century), Frances A. Yates, 1972, ISBN
0-7448-0051X; The Occult Philosophy in the Elizabthen Age, Frances A
Yates, 1979, ISBN 0-7100-0320 X
10. Matthew
22 vs 1 – 10. Authorized Version