Komunitas 8 (2) (2016): 185-198 DOI:10.15294/komunitas.v8i2.6114

InternationalKOMUNITAS Journal of Indonesian Society And Culture http://journal.unnes.ac.id/nju/index.php/komunitas

Revelation is Unlimited: Divinely Inspired Speeches, “Testing” and the Spiritual Training in the Movement

Asfa Widiyanto 1,2 

1 The University of Bamberg, Germany 2State Institute for Islamic Studies (IAIN) Salatiga,

DOI: http://dx.doi.org/10.15294/komunitas.v8i2.6114

Received : 2016; Accepted: 2016; Published: September 2016

Abstract

The Subud Movement is one of the mystical movements which develop in the Indonesian archipelago. This movement originated from the spiritual experience of its founder, Muhammad Subuh Sumahadiwidjojo (1901- 1987), in 1925. This paper is devoted to highlighting the nature of revelation in the Subud Movement. I will show that revelation is not a taboo in the movement and even becomes the legitimacy of leadership, in particular for the founder of the Movement. This can be observed most notably from the existence of divinely inspired talks, “testing” and the kejiwaan (spiritual training) in the movement. In order to grasp more readily the nature of revelation in the Subud Movement, also provide an overview of the discourse of leadership and revelation in Javanese mystical tradition.

Keywords: revelation; divinely inspired speeches; the latihan kejiwaan; testing; Subud Movement

INTRODUCTION mystical movements which develop in the Mystical teachings have attracted many In- Indonesian archipelago. This movement donesian people. The overwhelming and originated from the spiritual experience of threatening process of Westernisation has its founder, Muhammad Subuh Sumahadi- drawn their attention to seeking things in- widjojo (1901-1987) (from here on: Subuh or digenous, which they consider to be of im- Pak Subuh), in 1925. Eight years later, he de- portance for the building of a national ethic. signated this experience as latihan kejiwaan The emergence of the variegated Javanese (literally: spiritual training), which later be- mystical movements, mainly after Indone- came the centre of the Subud Movement’s sian independence, indicates the effort to spiritual practices. In 1947, the organisation pursue and hold on to Javanese values (Si- of Subud was officially founded in Yogya- muh 1988; Hage 2006; Urlich 2005). This karta (Geels 1997, p.113-126). phenomenon can also be seen as an antit- This study employed a qualitative ap- hesis to formalism within organised proach. The primary sources of the Subud and its neglect of spirituality. At an extreme Movement are available in Indonesian, Eng- level, the emergence of mystical movements lish and Javanese . Data recorded from ob- is an indication of their unwillingness to servations of and interviews with the ordi- belong to an imported religion (Geels 1997, nary adherents and leaders of the movement p.84; Amini 2009; Beck 2014; Genealogy are also regarded as primary sources. This 2013; Karim 2015), for instance . study cannot ignore previous studies on the The Subud Movement is one of the Subud Movement. Such writings are treated

 Corresponding author : © 2016 Semarang State University. All rights reserved Address: Jl. Tentara Pelajar No. 2 Salatiga 50733, p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Indonesia Email : [email protected] UNNES JOURNALS Phone : +62-85641921753 186 Asfa Widiyanto, Revelation is Unlimited: Divinely Unspired Speeches, “Testing” as secondary sources for this research. ly endowed with magical power enabling The works and talks of the founder, as them to control their subjects (Mulder 1998, well as the talks of Siti Rahayu Wiryohudo- p.42). Due to this direct encounter with the yo (the daughter of the founder as well as the divine, some of these rulers are receptive to current informal leader of the movement), literary inspiration. constitute primary written sources on the As Stange (1986, p.93) points out, such Subud Movement. The writings of Ruspana a ruler is interested in a sort of wahyu which are also treated as primary sources. Ruspa- can serve as a source of temporal and spiritu- na is a leading spiritual in Surakar- al authority. Nonetheless, it is worth noting ta, Central , who has produced a num- that not all rulers obtain wahyu, and some ber of writings on the Subud Brotherhood. who do may even lose it. This latter case may I have picked out the Subud Movement in cause their rule to no longer be legitimate, Surakarta as the subject and context of the and this will be indicated, for instance, by a research, and accordingly it is of importance decrease in wealth and the instability of the to see how the beliefs and the teachings of region (Woodward 1989, p.165). Similarly, the Subud Brotherhood are formulated by the German scholar Max Weber (1864-1920) a spiritual helper who hails from Surakarta, describes that if a person bestowed with and is now active in the branch of the Subud charisma does not succeed in doing good for Movement in this city. his subjects, he is inclined to suppose that God or some other extraordinary power has Leadership and revelation in Javanese deserted his leadership (Bendix 1967, p.343; mystical tradition: an overview Wasner 2005). In Javanese society, intuitive knowledge In Javanese society in general, one pos- (ngelmu) is considered important. Those sessing charisma is believed to have better possessing such knowledge have the po- chances of filling an important position in tential to acquire the “revelation” (wahyu, society. Such a person normally possesses a Arabic: wahy), a charismatic glow which strong “inner-feeling” (rasa) resulting from is considered one source of power (Stange practising mystical disciplines. The idea of 1984, p.114), as the legitimacy of leadership. “inner-feeling” itself, as Mulder (1998, p.144- It is worth noting that the term wahyu 146) indicates, underlies the possibility of in Javanese covers such things as magical po- personal experience and feeling as the ulti- wer (kasekten), literary inspiration (wahyu mate touchstones for the truth. This mode kapujanggan), prophecy (nubuwwa), divine of thought is based on the acknowledgment inspiration (ilham), as well as a supposed that there is always something implicit and divine mandate to rule in a certain area (wa- non-rational within most phenomena and hyu keprabon). experiences. Some notions covered by the term wa- We can see that the phenomenon of hyu are exemplified in the Javanese idea of employing mystical practices for the sake kingship. A king, particularly the founder of of yielding potency and efficacy is not un- a dynasty, is supposed to obtain a celestial common in Javanese society. The existence mandate to rule (wahyu keprabon). The exis- of charisma as a legitimation for leadership tence of such a wahyu indicates that one’s is present in most societies. However, the leadership is drawn from a higher source of source of this charisma may differ from one protection. The people may witness a bright society to another. light flashing over the night sky which is In Max Weber’s view, veneration for considered an indication of the coming of revelation and total trust in the leader are this wahyu. The recipients of wahyu are be- among the signs of charisma (Bendix 1967, lieved to shine with a soft light stemming p.343). This suggests that the notion of re- from the heart. These metaphors indicate velation and charisma are in some ways con- a permeating identification of power and nected. The prophets receive a revelation light in Javanese culture. Rulers are normal- and are believed to possess charisma. Their

UNNES JOURNALS Komunitas 8 (2) (2016): 185-198 187 charismatic appeal attracts people to follow his followers, but also to possess the cha- their messages. The “revelation” in the sense racteristics of a father or patron. He should of a mandate to rule (which is apparent in give them advice, assist them in solving Javanese culture) is identical to the charis- their problems and should act as interme- ma possessed by the political leaders. What diary (or at least provide necessary expla- is apparent in both notions of revelation nations) between his followers and the un- and charisma is that they, from sociological seen world (Mulder 1998, p.49). point of view, are in some ways marked by The leader is believed to obtain his recognition from a group of people. Literary power from higher forces. Leadership in the inspiration, for example, (which is in Java- Javanese mystical tradition can therefore be nese culture likewise described as a “revela- called charismatic; this sort of leadership tion”) is in some ways marked by recogniti- plays a part in the embodiment of the ver- on from the readers. tical patronage mode in the organisation of The Javanese notion of revelation is in a group or society. The leader benefits from line with the definition of revelation offered having followers who acknowledge his in- by some scholars of religion, namely, “a divi- fluence, while his followers draw security ne communication to human beings”. Such from attaching themselves to him and his a definition allows them to incorporate dis- group. In some cases, the allegiance to the tinct manners and levels of revelation (Den- master or leader is stronger than that to the ninger 1987, p.356). This definition stands family (Mulder 1978, p.30-62). In this re- in contrast to that in Islamic , for gard, we may observe the notion of religion instance, in which the term wahy (revela- as “exchange”. tion) is employed to designate a verbatim In Javanese mystical circles, the foun- communication between God and the mes- ders of a mystical sect are assigned a special sengers or prophets. As for the communica- position. They are considered to be ordinary tion of individuals, the term ilham (divine human beings who are granted the capabi- inspiration) is normally applied (Carpenter lity of serving as active channels of spiritual 1987, p.258). Gnosis for other people (Stange 1986, p.104). In Javanese mystical tradition, the The appearance of a ball of light, which is at essential knowledge of a master should be times also witnessed by the people, is belie- derived from his own revelation, although ved to signify the coming of the revelation he may also obtain knowledge from anot- from God. This in turn attracts them to be her master or from the literature. This sort initiated into the revelation. Stange (1986, revelation gives him the potential to attract p.93-94) points out that the revelation of followers. The advanced mystics normal- the founders is at times believed to be com- ly seek divine guidance, particularly on the parable to the revelation of the prophets. origin and destination of life through medi- tation. It is worth noting, however, that not The Javanese mystical circle often every accomplished mystic seeks to become employs the term wahyu to stress the origi- a master (Mulder 1998, p.46-49). nality of the spiritual receiving of the foun- Following the mystical path is consi- ders. Nonetheless, in their interactions with dered to be an arduous undertaking. Accor- outsiders, they prefer to employ a less sensi- dingly, one needs to affiliate oneself with a tive word such as ilham (divine inspiration), master who is believed to have progressed in order to avoid objections from orthodox along the path and who is keen to initiate Muslims (Stange 1986, p.92-93). Some lea- other persons into his path (Mulder 1978, ders of the Subud Movement, for instance, p.25-106). Nonetheless, the experience that prefer to signify the receiving of the founder one encounters along the path is individual. as ilham or God’s grace in their communica- In Javanese mystical circles, a master tion with outsiders. is not only supposed to act as a teacher for

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The notion of revelation in the Subud to infer that in the Subud Movement reve- Movement lation is not the monopoly of the founder, According to the Subud Movement, the de- though the revelation of the founder is dis- cision to grant someone a revelation (wa- tinct from those of the other practitioners of hyu) depends solely on the hand of God. the latihan, as the revelation of the latter is The wahyu itself is believed to be limitless mediated by the former. (Subuh 1990, p.10-37). This signifies the pos- sibilities of wahyu nowadays, which owes a The founder of the Subud Movement great debt to Javanese tradition, in which and the latihan kejiwaan the term wahyu covers such things as magi- When we sift through the autobiography cal power, literary inspiration, prophecy, di- of the founder of the Subud Movement vine inspiration, as well as a supposed divine Muhammad Subuh Sumohadiwidjojo we mandate to rule in a certain area. In Java- come across the story of his quest for spiri- nese mystical tradition, the wahyu can give tual teachers. One of these teachers was the legitimacy for a position as spiritual leader. Naqshbandi master Sheikh ‘Abd al-Rahman. Mulder (1998, p.46-47) points out that the It is said that the sheikh held Subuh’s hands advanced mystics are normally in search of and uttered the words, “Grace, luck, revela- divine guidance, particularly on the origin tion”. Furthermore the sheikh said, “Since I and destination of life through . met you, I [have known] that you are not on In the Subud Movement, the latihan the same level [as I]. Accordingly it is inap- kejiwaan itself is regarded a gift from God, propriate to learn from me. Your teacher or in other words, wahyu, since it does not should be the Prophet” (Sumohadiwidjojo come out of one’s own will (Ruspana n.d. n.d.). This can be considered as an ackno- (c), p.110-112). Pak Subuh is the first to have wledgment of the spiritual talent of Subuh. received this latihan. The notion of revelati- The founder of the Subud Movement on is prevalent in Pak Subuh’s explanations. related that he gained only a low level of That is why he highlights the experience of schooling. He declared that what makes laylat al-qadr in the fasting month of Rama- him different is that he was taught by God dan as a kind of wahyu. (Sumohadiwidjojo 1990, p.11-52), or in ot- The latihan is considered a distinct her words, His wisdom came to him. This revelation received by Pak Subuh, which le- may give the impression that he is not an gitimates his position as a spiritual leader. ordinary person. Nevertheless he underlin- This revelation is not subsumed under the ed that his entitlement to direct knowledge framework of revelation obtained by anot- from God was most likely due to the virtues her personage. There was a dispute regar- of his parents and forefathers. His mother, ding this between the founder of the Subud for instance, is said to have undergone a sort Movement and the Sumarah Movement. of purification before her marriage, when Pak Subuh claims that the revelation recei- a bright light filled up her body. In additi- ved by the founder of the Sumarah Move- on, both of his parents are believed to be ment is not a “self-standing revelation”, but descendents of respected Islamic teachers originates from the latihan of Subud Move- (Rieu 1985, p.56; Jawahar 2012; Meyer 2006). ment (Stange n.d., p.35-42). In the autobiography of Pak Subuh The latihan of the Subud Movement is we encounter his story of purification. He believed to be comparable to the receiving of relates that he was stabbed by a mysterious the prophets and saints (Sumohadiwidjojo person. Soon after, the person inserted so- 1998, p.124). Pak Subuh at times designates mething into his bosom (Ruspana n.d.(b), the latihan as both haqiqa (spiritual reality) p.17). This purification, which is believed to and wahyu. Pak Subuh described that now be precondition for the reception of his first God has left His throne to grant the haqiqa revelation, is likewise considered to be a le- among the people (Dewan Pembantu Pela- gitimation to his next position of spiritual tih Internasional 2007, p.6). This allows us leader.

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In 1925 Pak Subuh began to receive (Sumohadiwidjojojo 1978). This likewise his first revelation which lasted a thousand suggests that spiritual leaders such as Pak days, during which time he did not sleep. Subuh are receptive to literary inspiration. During this period, he was not only trained Pak Subuh expounded that the latihan by God to perform Islamic prayers but also is believed to be unique and in accordance in various ways of worship as well as motions with one’s inner self. Accordingly, he never of other creatures (Rieu 1985, p.55; Schott- instructed members of the Subud Move- mann 2011). This revelation later came to ment to do anything particular during the be called the latihan kejiwaan. As the ori- latihan or to learn his language (Sumoha- ginator of the latihan kejiwaan, Subuh was diwidjojo 1998, p.3-66). On another occasi- shown its working and purpose (Wiryohu- on, Pak Subuh insisted that the latihan of doyo 1999a). The first revelation of Pak Su- the Subud Movement is not identical with buh coincided likewise with the appearance the spiritual knowledge of Pak Subuh. His of a ball of light which was also witnessed aims were not to initiate the people into his by others. Some of these people were later knowledge, but rather to channel the people initiated into his spiritual path. so that they could come into direct contact Pak Subuh’s latihan during this peri- with God. od reveals the nature of latihan at the em- This indicates at least three possible bryonic stage of the development of the implications. Firstly, it stresses the univer- Subud Movement. The latihan in this phase salism of the latihan, independent of any is marked by a several features, such as the cultural upbringing. Secondly, the latihan of light as a sign of the coming of God’s power, the members cannot be modelled on that of the change of the movements of the lati- the founder. Thirdly, there is no prescribed han, and the effect of the latihan on others. act during the latihan. Pak Subuh’s latihan during this time can be Pak Subuh maintained that he was perceived as a phase of “liminality” which neither a prophet nor the Messiah (Sumo- marks a significant phase in Pak Subuh’s hadiwidjojo 1998, p.3-198). Elsewhere he spiritual career. During this period, he deci- stressed that he was not al-imam al-mahdi ded to quit his job. Afterwards, however, Pak (Rieu 1985, p.33). Such designations, he Subuh reintegrated into his normal life with argued, are solely in the hands of God (Su- a new awareness of his being since he had mohadiwidjojo 1998, p.3-198). Pak Subuh’s encountered the latihan. The ascension of statements were probably in response to Pak Subuh in 1933 is considered the highest the tendency to create a cult around Pak Su- possible receiving of the latihan; according- buh, especially during his lifetime (Bolt n.d., ly Pak Subuh considers it to be a starting- p.47). point in disseminating the latihan. Pak Subuh preferred to call himself The book Susila Budhi Dharma is con- a “guide” or “shepherd” (Sumohadiwidjojo sidered to be an articulation of another re- 1998, p.3-192). On another occasion, he de- velation obtained by Pak Subuh (Longcroft picted himself as a pioneer who channels 1990, p.55). This sort of revelation (which contact from God to the people and allows deals mainly with the diverging levels of them to encounter the power of God directly and the purpose of the latihan keji- (Dewan Pembantu Pelatih Internasional waan) supports his main revelation, namely 2003, p.273). At times he advised the mem- the latihan kejiwaan. From another angle, bers of the Subud Movement to stand on the Susila Budhi Dharma can be conside- their own feet (Bolt n.d., p.47). red to be a product of literary inspiration One member of the Subud Movement (which is in Javanese usage also subsumed concluded that Pak Subuh was al-imām al- under the rubric “revelation”). Pak Subuh mahdī. His argument was that knowledge of himself claimed that what he received in the the soul can only be revealed to special per- Susila Budhi Dharma (2002) was distinct sons by God. He then looked into the doctri- from mainstream Javanese poetic tradition nes of Islam which allude to Pak Subuh’s

UNNES JOURNALS 190 Asfa Widiyanto, Revelation is Unlimited: Divinely Unspired Speeches, “Testing” position. In the end, he decided that the addressed the members of the Subud Move- characteristics of Pak Subuh are close to ment [as] “children”. The members address those of al-imām al-mahdī as revealed by Subuh as “Bapak” (Indonesian for father) or some prophetic traditions (hadith). “Pak Subuh”. This shows the intimate rela- This particular member admitted that tionship between the spiritual leader and he made this supposition in order to relieve the members of the Subud Movement. his doubts regarding the Subud Movement. The circle of the Subud movement As a strict Muslim, he was trained to believe prefers to designate Pak Subuh as “origina- that there was no truth outside the institu- tor of the latihan kejiwaan” and “spiritual tion of religion, in particular Islam. In the leader” rather than as “founder of the mo- meantime, however, he had felt the effica- vement”. The reluctance to designate him as cy of the latihan of the Subud Movement. the founder is most likely due to their unwil- Therefore he was at pains to reconcile Islam lingness to identify the Subud Movement as and the Subud Movement. He asserted that a “new sect” (which brings negative conno- he was among the few to analyse Islamic tations, especially in the Indonesia religious doctrines supporting the latihan and Pak terrain). The latihan kejiwaan of the Subud Subuh’s position. Another member made Movement is supposed to be in line with the the simpler supposition that Pak Subuh was receiving of the prophets. The members of one of God’s saints (wali). Such supposi- the Subud Movement favour the attributes tions are normal if we consider the fact that of “originator of latihan kejiwaan” or “spi- the members come from a particular religio- ritual leader”, since both refer to the main us upbringing. Accordingly, they strive to mission of Pak Subuh. analyse their respective religious doctrines which are supportive of Pak Subuh’s posi- Divinely inspired speeches of the tion. founder Some other members believe that Pak The founder of the Subud Movement as- Subuh is among those who obtained a re- serted that he never used a draft for his velation from God. This sort of revelation talks (Sumohadiwidjojo 1990, p.14-112). He – which is concerned in particular with the maintained that he was only a channel, or, haqiqa (spiritual reality) – is deemed to be in other words, he only delivered his talks relevant for humanity today. This belief cor- impromptu according to what he had recei- relates to what Pak Subuh described about ved from God. Accordingly, he recommen- himself and his spiritual receiving. ded the following attitude to the members Pak Subuh maintained that the latihan of the Subud Movement: “[w]hen you listen of the Subud Movement was complementa- to Bapak, try to prepare a place within you; ry to the revelation received by the prophets. a place that is ready to receive whatever God He describes it in this way: “Abraham was the wills Bapak to say to you” (Sumohadiwidjojo sperm; Moses was the foetus; Christ was the 1992.vi). child; Mohammad the young man. Subud is There is no holy book which is belie- the adult”. The Subud Movement introdu- ved to exert a single authority in the Subud ces an autonomous relationship with God; Movement. What comes from the founder it also enables a human being to see his own is of significance in discerning the course morality, so that he can receive what is right of the latihan and the Subud Movement. or wrong (Bolt n.d., p.36). The latihan itself, however, is essentially an Pertaining to Subuh’s position, Siti Ra- individual experience. This is in line with hayu Wiryohudoyo (b. 13 March 1928) (hen- Pak Subuh’s own explanation that his talks ceforth: Rahayu or Ibu Rahayu) highlights should not be viewed as a “fixed theory” but that “[w]e don’t need to make any claims rather as an illustration on the working of about Bapak, what we recognise is that Ba- the latihan. pak is the father of all Subud members” Pak Subuh’s talks comprise parts of his (Wiryohudoyo 1999b). Subuh commonly experience in the latihan, which will be un-

UNNES JOURNALS Komunitas 8 (2) (2016): 185-198 191 derstood by the members after they them- him. He certainly never used notes, yet selves have encountered them. In line with the talks often went on for three hours or this, Ibu Rahayu explains that by reading more and flowed fairly logically as if writ- Pak Subuh’s talks, one learns about his jour- ten, never rambling (Bolt n.d., p.34-35). ney and, if it is possible, witnesses some of the experiences which were encountered by In addition to these divinely inspired Pak Subuh along his path. The explanations speeches, Pak Subuh also delivered normal of Pak Subuh are believed to be able to calm speeches. Dewan Pembantu Pelatih Inter- members’ thoughts, so that they can discern nasional (2007, p.273) reveals the fact that the working of the latihan (Wiryohudoyo Pak Subuh’s welcoming address on the oc- 2006b). casion of the fourth world congress of the Reading what has been left behind by Subud Movement in Jakarta is an instance Pak Subuh is necessary for the members of of these normal speeches. Bolt (n.d., p.35) the Subud Movement, especially for spiritu- puts it as follows: “[h]e read from notes and al helpers, so that they will be able to know his voice was totally different as he was, I the direction of the latihan. If they wait un- am certain, being his normal, worldly self at til they themselves undergo such experien- that moment”. This distinction correlates to ces, it would probably take a long time (Wi- Pak Subuh’s explanation that one needs to ryohudoyo 1999a). Ibu Rahayu argues that distinguish between the two aspects of Pak reading Pak Subuh’s talks does not neces- Subuh, between being in contact from God sarily mean creating a cult around him. The and being an ordinary human. respect for his talks is due to the fact that he In the circle of the Subud Movement, was the first to receive the latihan (Wiryo- Pak Subuh’s talks, which he received from hudoyo 2003b). God, are considered as revelation. These Ibu Rahayu describes individuals who talks are a revelation which supports the do not feel the necessity of sticking to Pak main revelation, namely the latihan keji- Subuh’s advice (Wiryohudoyo 2003b, p.89). waan. Considering the significance of the- She argues that one may do so if one recei- se speeches, a few members of the Subud ves the contact directly from God without Movement attempted to transcribe them, any link to the Subud Movement. However, and this resulted in a considerable amount if one receives contact that is channelled by of collection. These talks are distinct from Pak Subuh or his assistant, he has to stick to the Susila Budhi Dharma, which was put the guidelines of Pak Subuh (Wiryohudoyo into writing by Pak Subuh himself. The Su- 2000). The reluctance of some practitioners sila Budhi Dharma itself is considered to be of the latihan to abide by the explanations distinct from his other books, since it origi- of Pak Subuh is most likely due to their pre- nates from revelation. His other works, like ference for the latihan, the main revelation Serat Djati Makna (Book of Essential Mea- received by Pak Subuh. ning) and Serat Uran-uran: Trikanda (Book One adherent of the Subud Movement of Songs: Three Sets of Admonitions), as Pak described the atmosphere of Pak Subuh’s Subuh admitted himself, are to some extent speeches as follows: influenced by the teachings of his previous teachers (Longcroft 1993, p.87-88). As the talk began, with Bapak talking in Due to their nature of being “oral re- Indonesian, a palpable atmosphere des- velations”, these talks convey the fullest cended on the hall not dissimilar to the meaning to the members of the Subud Mo- feeling of latihan. Bapak’s mellifluous voice would rise and fall. He would laugh vement who listen to the talks live. It is at and then sound serious. There was for me times stressed that direct contact with the always a sense of magic, of being involved recipients of revelation provides an ambien- in something much greater than myself. ce enabling the audience to discern and feel There is no doubt in my mind that they the content of the talks. When the talks are didn’t come from him but rather through transformed into writing, they cannot con-

UNNES JOURNALS 192 Asfa Widiyanto, Revelation is Unlimited: Divinely Unspired Speeches, “Testing” vey the same degree of meaning as their for- ritual leader (Ruspana n.d. (b), p.129). mer state of being “oral revelation”. In the Subud Movement, spiritual ex- perience is individual. The spiritual expe- The spiritual helper and the latihan riences revealed by some members of the kejiwaan Subud Movement, especially the spiritual The spiritual helpers (pembantu pelatih) helpers, are not to be followed blindly by the are regarded as the key to the growth of the other members except when they themsel- Subud Movement, as they are in charge of ves have come across then (Mangunsuharto initiating new members into it. As a result, 2002). The experiences of the spiritual hel- the spiritual helpers bear a heavy responsi- pers point towards two possibilities: a gift bility (Ruspana n.d.(a), p.17). from God or an impact of purification. Be- In the Subud Movement, the spiritu- lieving completely in the experiences of the al helpers (who are described as teachers) spiritual helper will lessen one’s in his are to be examples for the members (who own spiritual advancement (Wiryohudoyo are described as pupils) (Ruspana n.d.(a), 1976). Another possible reason, as specified p.17). The illustration of the spiritual helpers by Rahayu, is to minimise the confusion of as teachers is employed to emphasise their the members as to whom they should follow exemplary role, not in the sense that they te- if there is discrepancy among the spiritual ach the members the reality of latihan. The helpers pertaining to their respective spiri- real teacher in the Subud Movement is, after tual experiences (Wiryohudoyo 1998). all, the power of God. In line with this noti- on, Pak Subuh at times describes himself as Initiation and the latihan kejiwaan cleaning service staff, preparing a room for In the Subud Movement, initiation or “open- the coming of the teacher, namely the power ing”, is essentially an oath of allegiance of a of God (Bolt n.d., p.38), which is the acting human being to God. It is the power of God agent of the latihan. which essentially initiates somebody into In the circle of the Subud Movement, the Subud Movement. Therefore it does not Pak Subuh is known as the spiritual leader matter if the one undergoing the initiation (Ruspana 2002, p.121), and the spiritual hel- and the spiritual helpers adhere to differing pers assist him in implementing some of his (Sumohadiwidjo 1990, p.14-118). duties. This seems to be contradictory to Accordingly, Rahayu asserts that the contact another statement of Pak Subuh, which as- is from God, otherwise it cannot be chan- serts that the leader and the trainer during nelled to people from different parts of the the latihan are the power of God (Ruspana world and from distinct religious upbringin- n.d.(a), p.17). gs (Wiryohudoyo 2006a). Ruspana, a spiritual helper of the Su- Although all those who have received bud Movement, has offered a fascinating re- the contact are potential channels for ot- port on the nature of the relation between hers, it is only a spiritual helper who is en- Subuh and spiritual helpers. He explained titled to induct a person into the Subud Mo- that the trainer is the power of God. Howe- vement. If an ordinary member attempts to ver, at the concrete level God needs a me- initiate somebody, the latter is not admitted. diator, namely Pak Subuh, to pioneer the la- To Pak Subuh, it is not necessary for a spiri- tihan. To help spread the latihan, Pak Subuh tual helper to have reached a high level of as the spiritual leader is in need of helpers. spirituality before he inducts an applicant The duty of the spiritual helper is not to as- into the Subud Movement. The minimum sist in the working of latihan (which is de- requirement is that the spiritual helper be pendent on God’s grace), but rather to assist able to become a channel through which the in the arrangement of the latihan. Although contact from God flows (Sumohadiwidjojo the latihan itself is a direct contact with the 1998, p.3-218). power of God, there are things related to the This does not negate the cases in latihan that require the explanation of a spi- which those who underwent initiation could

UNNES JOURNALS Komunitas 8 (2) (2016): 185-198 193 not receive the latihan because the spiritual Subuh cannot protest to God (Dewan Pem- helper’s lack of surrender led to their being bantu Pelatih Internasional 2007, p.123-124). unable to act as a proper channel for this A unique and egalitarian relationship bet- contact. The degree and the success of the ween the spiritual helpers and the candidate initiation depend somewhat on the quality is palpable in the Subud Movement. of surrender of the spiritual helpers. In the Subud Movement, a spiritu- The Subud Movement is aware that al helper may initiate a limited number of the words “opening” and “to open” as well candidates in accordance to his capability to as the words “initiation” and “to initiate” endure the burden which ensues from chan- necessitate the existence of subject and ob- nelling the contact. It is in the framework of ject. The object is certainly the candidate. this consideration that Pak Subuh suggested The movement maintains, however, that the postponing the initiation of those who are subject is God Himself. The spiritual hel- mentally sick. This is likewise suggestive pers are depicted only as facilitators, so that that the ones performing the initiation may the candidate can release himself from the be affected by the condition of the initiated. influence of passions. Consequently he can For instance, if the initiated has learned receive contact from God. some magical practices, the spiritual hel- The concept of “opening” in the Subud pers will be hurt for some time (Sumohadi- Movement includes at least two meanings. widjojo 1998, p.3-200). First, it serves as a rite of passage (rite de In the Subud Movement, a male can- passage) ceremony, symbolising entrance didate is not to be initiated by a female spiri- and reception into a certain group or com- tual helper, even she is the wife of the candi- munity. Accordingly, those undergoing this date. In the initiation process, the candidate rite are permitted to participate in the com- often generates body movements, which in munal latihan, which is only open to mem- certain cases may indicate the existence of bers of the group. Secondly, it acts as a rite sickness. These indications are at times un- through which the person is able to receive recognisable by a person of the opposite sex; a vibration within his being as an indicati- or it is unethical if the spiritual helper of the on of the encounter with contact from God. opposite sex indicates the sick parts of the Such a condition is regarded as the state of applicant’s body (Dewan Pembantu Pelatih latihan. Internasional 2007, p.119). This rule is most- The spiritual helpers are considered to ly a matter of sex segregation which origina- play a part in channelling the contact. No- tes from Eastern values. Nevertheless, one netheless, according to the practices of the can also see it from another angle; this rule Subud Movement, the spiritual helpers may allows the possibility of female spiritual hel- not be arrogant, since the success of this pers, which is remarkable in terms of gender process depends on the will of God. Accor- equality. dingly, they must hold to the ethics that they should not claim that they personally open “Testing”: a minor revelation? the candidate. Such haughtiness is conside- The process of “testing” is similar to that of red irreverent, since, according to the brot- latihan. The distinction between the two lies herhood, the advancement of the candidate in their respective aims; the intent of testing does not depend on spiritual helpers and his is searching for an answer or to ascertain so- spiritual potential is not necessarily lower mething, whereas that of the latihan is wor- than the spiritual helpers. This spiritual po- shipping God (Ruspana 2001, p.1). Testing is tential would become manifest after the ini- normally performed in a shorter time than tiation. Pak Subuh himself underlines that the latihan. he is only a transmitter of God’s contact. It Pak Subuh provides hints pertaining is possible that after receiving the contact to the procedure of testing: this new adherent will advance quickly even better than Pak Subuh, and in that case Pak The way to obtain a resolution or decisi-

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on about something suggested or put for- Pak Subuh at times held testing ses- ward is to do latihan together. But before sions after delivering talks, so that the au- doing so the question is read aloud. You dience could witness and experience somet- just read it out in an ordinary way. Do not hing about the realities of what he alluded remember it or think about it, then an to during the speeches (Sumohadiwidjo- answer may be obtained that is free from your will. In this way you will get an ans- jo 1990, p.14-91). He once did a testing for wer (Sumohadiwidjojo and Wiryohudoyo members so that they would encounter the 2005, p.110). spiritual reality that the world cannot bear all the power of God, much less His essence To the leaders of the Subud Move- (Sumohadiwidjojo 1976). Another instance ment, testing is one of the practises of this is that Pak Subuh once performed a testing movement, particularly in decision-making. to experience the first prayer of the Prophet Testing in the Subud Movement is believed after his ascension. It is believed that the to be simple and straightforward. Hence, prayer of Prophet was not of his own will but they pay attention to the correct performan- his soul, which is identical with the state of ce of testing so that it can achieve a reliable latihan (Siregar 2000, p.25). He once perfor- result (Ruspana 2001, p.8). med a testing so that the person being te- One adherent of the Subud Move- sted experienced the essence of pilgrimage. ment contended that she was astonished This particular person revealed that the pil- when Pak Subuh introduced testing as an grimage in essence is perfection of morality alternative mechanism of decision-making. and spiritual calmness (Soehoed 200, p.151). Pak Subuh asked the spiritual helpers to Pak Subuh insisted that he was the only perform a testing on the nominees for chair- person who was able to perform a testing man (Sumohadiwidjojo 1993, p.14). This tes- with a large range of members, one hundred ting occurred during Pak Subuh’s lifetime, for instance. He transmitted contact from which implies that he provided an examp- God to their at the same time. That le enabling the spiritual helpers to possess is why they will receive something during testing experiences, particularly in making the testing, even though they have not yet a decision. experienced the latihan before. Ibu Rahayu, The nature of testing performed by on the other hand, does not dare to under- Pak Subuh is distinguishable from that of take such a testing, since it may imperil the the other adherents of the Subud Move- members. Hence, she recommends spiritual ment; as the founder himself put it, “it is dif- helpers not to test more than five members ferent for Bapak, for Bapak it is something at once (Wiryohudoyo 1991a). spontaneous, automatic, but you, you still Pak Subuh once commented on who is have to learn it, you still have to teach your- eligible to perform testing in one of his talks: self” (Sumohadiwidjojo and Wiryohudoyo 2005, p.112). For the sake of order and regularity it would be right for testing to be done only What Pak Subuh did during the tes- by helpers. Once in a while, [as] long as it ting for advancement is similar to what he does not happen every time, a member is did during the testing prior to initiating an allowed to test, [as] long as he is accompa- applicant into the Subud Movement; he nied or taken care of by helpers. Testing is emptied his mind, surrendering to God. not a special right of the helpers, but it is In the meantime, he received from God one of their responsibilities to serve their through his mouth. He insisted that he brothers (members) in this way when should simply be an instrument of God to questions are put to them (Board of Inter- test the progress of the latihan of the mem- national Helpers 1971, p.87). bers. During this state he uttered such ph- rases like “where is your head?” and “what One member of the Subud Movement is the use of the head?” (Sumohadiwidjojo explained that performing a testing with a 1998, p.3-202). group of spiritual helpers can be revealing;

UNNES JOURNALS Komunitas 8 (2) (2016): 185-198 195 the spiritual helpers also receive something tions in order to obtain more precise yes/no on behalf of the person being tested. The answers. It is likewise better when one assu- person being tested may consider his own mes that one’s spirituality is at the physical receiving and the receiving of the spiritual level. (Ruspana 2001, p.8). One respondent helpers (Bolt n.d., p.57). related that the physical reaction indicating Pak Subuh recommended that the positive and negative answers during the spiritual helpers practise the testing so as to testing varies from one person to another, gradually sensitise their own spiritual sta- and the person himself has to recognise the te and to know the answer to the problems meaning of this reaction. Accordingly, the (Sumohadiwidjojo 1967, p.45). They are to spiritual helpers usually perform a special surrender in their testing so that the result testing for those have not experienced it be- will be in line with God’s will, rather than fore. This special testing is aimed to know with their own wish. It is believed that if what the reaction of the person is when he there is doubt before testing, the result will receives the positive answer in the testing, be uncertain (Wiryohudoyo 1999a). and the other way around. The forms of the indicated answer It is believed that one can obtain a reli- are many, correlating to the spiritual levels able result when the testing is free from the of those performing the testing. Those at pressure from low forces (Sumohadiwidjojo the rudimentary level obtain the answer and Wiryohudoyo 2005, p.117). The capabi- through their body movements, such as no- lity to perform testing, in the eyes of one spi- dding or shaking their heads. Those at the ritual helper, is the fruit of latihan. It is be- next stage receive the answer through phy- lieved that when one’s latihan advances, one sical movements and the feeling of confor- can do a testing. Later on one will be able to mity/unconformity. Those at the next stage obtain more a reliable answer in the testing. can attain the answer through understan- Pak Subuh contended that testing was ding. Ruspana recounted his own experien- the heart of the experience in the Subud ce as an example of this last level. Earlier he Movement. Hence he asserts that “without had taught university students, and one of the experience of testing it is not possible these students posed a question that Rus- to gain faith in our inner development” (Vi- pana could not answer. To cope with the tachie n.d., p.85). In the eyes of one spiritual problem, he stood relaxed asking for God’s helper, performing a testing to solve impor- help to answer the question of the student. tant problems will be of significance for the Unexpectedly, he took a chalk and wrote a development of the Subud Movement. Such diagram on the black board. Soon after he testing is suggested by Pak Subuh. Nonet- understood that the content of this diag- heless, if most of the answers through tes- ram was an answer to the student’s question ting are false, it will decrease the trust of the (Ruspana 2001, p.5-10). members in this institution, which in turn A spiritual helper may conduct a tes- will weigh negatively on the development of ting when the process of purification has the organisation of Subud (Ruspana 2001, penetrated at least into the body of feeling, p.28). so that he can receive the answer of the tes- One spiritual helper explained that ting through his physical body. When the the result which the spiritual helpers strive spiritual helpers doubt the purity of another to achieve during the testing is not ratio- spiritual helper they can ask an experienced nal truth but rather the spiritual truth. The spiritual helper to do a special testing for coordinator of testing therefore does not him in order to find out the level of his pu- need to ask for the consent of the floor per- rity (Ruspana 2001, p.26). It also shows that taining to the result of the testing (Ruspana not every helper is appropriate for or capab- 2001, p.24). The result of a testing cannot be le of testing. produced by rational consideration. This li- It is suggested for those at the physical kewise reveals that the Subud Movement fa- level to formulate questions as closed ques- vours spiritual considerations over rational

UNNES JOURNALS 196 Asfa Widiyanto, Revelation is Unlimited: Divinely Unspired Speeches, “Testing” considerations in making important decisi- hyu) depends solely on the hand of God. ons. The wahyu itself is believed to be unlimited. The testing carried out by Pak Subuh This signifies the possibilities of wahyu is considered to be the most authoritative. nowadays, which owes a great debt to Java- Since the death of the founder, most mem- nese tradition. The term wahyu in Javanese bers of the Subud Movement hold the con- tradition covers such things as magical po- viction that the testing of Ibu Rahayu exerts wer (kasekten), literary inspiration (ka- a certain degree of authority over the mem- pujanggan), prophecy (nubuwwa), divine bers, although not on the same level as that inspiration (ilham), as well as a supposed of the founder. divine mandate to rule in a certain area. In In the Subud Movement, testing as a Javanese mystical tradition, the wahyu can basis of making important decisions is to be give legitimacy for a position as spiritual lea- performed collectively. Nevertheless, as Pak der. Subuh believes, it is worth noting that the The latihan kejiwaan which was recei- large number of the performers doing the ved by the founder of the movement since testing does not guarantee its accuracy (De- 1925 is considered his main revelation. The wan Pembantu Pelatih Internasional 2007, latihan is considered a distinct revelation re- p.182). It is believed that the reliability of the ceived by Pak Subuh, which legitimates his answer of testing does not depend on what position as a spiritual leader. This revelation forum it is performed in, but rather on its is claimed to be self-standing, not subsumed correct performance and the purity of the under the framework of revelation obtained performer and, above all, the grace of God by another personage. (Ruspana 2001, p.24). In the circle of the Subud Movement, This likewise demonstrates that the Pak Subuh’s talks, which he received from result of testing is relative, since it constitu- God, are considered as revelation. These tes an attempt by a human being to appro- talks are regarded a revelation which sup- ach the truth through the process of recei- ports the main revelation, namely the lati- ving what God reveals to his purified organs han kejiwaan. Due to their nature of being (Wiryohudoyo 1991a). Accordingly, the tes- “oral revelations”, these talks convey the ful- ting itself does not guarantee arriving at the lest meaning to the members of the Subud truth. In addition, Ibu Rahayu argues that Movement who listen to the talks live. God is powerful and so can change whatever The concept of “opening” or “initiati- He wills (Wiryohudoyo 1999a). on” in the Subud Movement includes at le- A spiritual helper observed that du- ast two meanings. Firstly, it serves as a rite of ring the period of 1947-1970, the spiritual passage (rite de passage) ceremony, symbo- helpers worked individually. There was even lising entrance and reception into a certain competition among the spiritual helpers. group or community. Accordingly, those un- When a spiritual helper quickly advanced in dergoing this rite are permitted to partici- his spirituality and revealed his spiritual ex- pate in the communal latihan, which is only periences more than others, he would gain open to members of the group. Secondly, it more sympathy from members. After the acts as a rite through which the person is creation of the Board of Spiritual helpers, able to receive a vibration within his being such competition has decreased (Ruspana as an indication of the encounter with con- 2001, p.14). It seems that Pak Subuh created tact from God. Such a condition is regarded the Board of Spiritual helpers in order to di- as the state of latihan. minish the tendency towards an individual The process of “testing” is similar to cult in the Subud Movement. that of latihan. The distinction between the two lies in their respective aims; the intent CONCLUSION of testing is searching for an answer or to According to the Subud Movement, the de- ascertain something, whereas that of the la- cision to grant someone a revelation (wa- tihan is worshipping God. In this juncture,

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