Conundrum
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The excellent ‘Subud TV’ reports from the New Zealand
World Congress featured a brief interview with our newly appointed WSA chair,
in which he described Subud as a ‘brotherhood’. Maybe we can forgive this
unfortunate, extremely anachronistic slip of the tongue, on the grounds that
the speaker was probably feeling pretty spaced out by the end of Congress, but
if we were looking for a symbol that Subud policy for the next four years is
likely to be just business as usual, this surely must be it.
Before World Congress, several people said to me that
they were ‘waiting to see what happens in New Zealand’ before considering their
options of what to do next. The
implication was that they were seriously reconsidering their support for the
Subud organisation. Of course, many people who valued the latihan but couldn’t
tolerate ‘Subud’ already have left, in most cases never to be seen again, but
this time it’s different. Subud Vision has provided a forum and rallying point
for people who have grown tired of
Subud’s internal propaganda, though we can’t claim all the credit — the longer
Subud goes on, repeating the same mistakes, gradually diminishing in size and
effectiveness, the more exposed becomes the lie that it will all work out in
the end. And next month, a new web site will appear that, as well as offering
support and resources to latihan practitioners within Subud, will actively
encourage those who wish to form new latihan groups, i.e. not breakaway Subud
groups, but independent latihan groups that have nothing whatsoever to do with
the Subud organisation.
It’s common to hear people who leave Subud dismissed
as 'misfits', or with whatever other facile insult happens to come to hand.
Such comments conveniently overlook the fact that many who leave are not the
weak unfortunates they are made out to be, but are often highly capable people
who previously devoted much time and effort to Subud, in some cases over
decades. Previously there has been no alternative place for these people to go,
but imagine what it might be like if these leavers get together and get
organised. Capable people make capable organisations that attract capable
people. What starts off as a trickle might eventually become a flood. By the
time Subud wakes up to what is happening, it will be too late.
When Subud Vision started three years ago, I wrote an
article setting out a Plan A (change within Subud) and a Plan B (forming a new
organisation). At that time, no other Subud Vision editor, author or
correspondent agreed with Plan B. The picture three years later is very
different. For example, here’s an excerpt from a recent e-mail I received: ‘I’m
beginning to see that Subud will never change. What we have all been critiquing
is, I see now, intrinsic, inherent, essentially what “Subud”, the movement, is
all about. It doesn’t even seem that the latihan is at the centre any longer —
in the UK, at least — having become a mere ingredient of the whole
Bapak/Ibu-centric, social, organisational and financial mix that is
“Subud-the-religion” today.'
It seems inevitable now that there will be a new
organisation, independent of Subud. Quite possibly, such an organisation will
actively advertise the latihan in the media so as to attract new members. Let’s
consider the prospects.
Michael Irwin recently wrote an article, ‘Wayward’, a
story in which he attempts to imagine how a latihan group could operate free of
any dogma, free of any peer pressure to adopt a preferred belief system, and
free of any pressure for members to support preferred activities. His imaginary
group has three key means to achieve this. First, people can come and latihan
without becoming ‘members’ — there is no requirement to identify yourself with
an organisation with an implied philosophy. Secondly, there is the ‘neutrality
agreement’ that enshrines the rule that those who do become members of the
official organisation must not in their official capacity, for example if they
are helpers, promote any particular world or spiritual view, which incidentally
includes not promoting Bapak’s talks and teachings. Thirdly, for shared social,
cultural, intellectual or spiritual interests the latihan practitioners at the
local centre may form clubs, as long as these are independent of and not
sponsored by the main organisation. There might, for example, be formed a club
to promote interest in Bapak’s writings.
I like Michael’s model of the neutral latihan because
that seems to me to be the only way the latihan can be kept as ‘your own
teacher’ without interference from dogma. The ‘clubs’ model enables special
interest groups to operate without contaminating the core practise. Could such
a model work for a new organisation outside of Subud?
The first thing to be aware of is that Michael’s story
imagines not a new organisation, but a group within Subud that has decided to
do things very differently. We can assume that, as a Subud group which is
described in the story as a large Subud group, it already had a good deal of social cohesion, and that
what has happened is that this cohesion has been reorganised into a new model.
We cannot deny that Subud has had many strongly cohesive features. One is the
‘us and them’ model (which is, incidentally, typical of cults): the world needs
what we have to offer but doesn’t realise it; the world is big and evil (or at
least ridden with nafsu); we are small but with the right attitude and the
right forces behind us. Therefore it is very important we stick together (the
tribal approach). Other things that bind us are our Subud social life, our
special long-term Subud friendships, our shared special activities, such as
Ramadan, Bapak tape nights, selamatans, our big Congresses reminiscent of the
time when members gathered from far and wide for Bapak’s visits, our
discussions and efforts on SDI, enterprises, culture and so on.
Now take all that away, the special destiny, the
feeling of being a specially favoured group, the long-term friendships, and
imagine we start a new organisation from scratch with just the latihan. Why
should we then be any different from, say, a yoga class? When people go to a
yoga class, they don’t expect to get involved in clubs or social activities as
well. If they have other interests, they can pursue those elsewhere, not just
with yoga people. And apart from the minority who might be interested in
studying the history of yoga, why would they want to do anything other than the
yoga itself? We need to realise that a lot of what binds Subud people together
comes from the way it operated in the past. A new model wouldn’t have this
binding factor; people would just be coming for latihan — that’s all.
Some might say that my analysis is wrong, that in fact
it is the latihan that binds us, the other activities just being symptomatic of
that binding. I would dispute that view. If the latihan binds us, we would
expect the cohesion of Subud to be strongest at the group level where people
latihan together most frequently. The opposite appears to be the case. Hold a
Congress and find out how many people want to do special testing because they
can’t stand the attitude of their local helpers. I heard a story recently of
two ladies in a group that was once a model of co-operation and achievement
reviving a dispute that was at least forty years old.
So it is reasonable to ask whether, in a new
organisation that promoted latihan without any cohesive extras, sufficient
numbers would continue the latihan long-term to enable the building of a
critical mass. Mightn’t it always be a very small and little-known practise, so
small that it eventually fades away altogether?
And there is also the question of the ‘effectiveness’
of the latihan. Ex Subud member, Martin (formerly Dirk) Campbell, e-mailed me a
very interesting article this week, by J.G. Bennett, written at a time when
Bennett was clearly reconsidering his attitude to Subud, though hadn’t yet gone
as far as leaving it. In the article, Bennett explains how he believes the
latihan to be a unique, transforming energy that would be almost impossible to
obtain through learnt spiritual self-development techniques. But it is clear
also, from what he says in the same article, that Bennett is starting to doubt
whether the latihan by itself is sufficient for spiritual progress. His
principle objection is that the benefit of the latihan can be dissipated
through wrong behaviour in the individual’s life, and that spiritual self-study
is needed to minimise the risk of this happening. For Bennett, ‘spiritual
self-study’ meant reviving the
techniques he had learned from his former teachers, Ouspensky and
Gurdjieff.
It suddenly occurred to me that in fact Bapak and
Bennett were at one in this opinion of the latihan. In his talks, Bapak
constantly warns of the need to be diligent, and recommends practises such as prihatin, Ramadan and Lent fasting, even stressing
the importance of finding one’s true religion, as ways to ensure that the
benefit of the latihan is not lost. And, unpopular and unfashionable as the
idea now is, wasn’t the other main reason for ‘enterprise’, outside of making
money, that it would create activities to engage the ‘lower forces’ and thereby
lessen their grip on us?
No doubt, many members, especially older members, will
feel that without Bapak’s guidance and the traditional extras associated with
Subud: name change, body testing, fasting etc., people simply won’t get
sufficient benefit out of the latihan. On the other hand, a distinctly
religious (with a small ‘r’) movement would seem to have very little chance of
anything other than minority acceptance in the modern world.
Herein lies a conundrum: take away the bolted-on
spirituality from the latihan practise, and what are the chances people will
persevere long term with plain old latihan; add back the spirituality and what
are the chances people will join, or if they do join, find it tolerable enough
to stay? We probably can’t know the answer to that until we see a new
organisation in practise.