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Subud (pronounced [ˈsʊbʊd]) is an international and interfaith spiritual movement that originated in Indonesia in the 1920s. It was founded by Muhammad Subuh Sumohadiwidjojo (1901–1987).[note 1] The central practice of Subud is a spiritual exercise known as the latihan kejiwaan, which Muhammad Subuh described as receiving guidance from "the Power of God" or "the Great Life Force."

Subuh stated that Subud was neither a new teaching nor a religion. He suggested that, through the latihan, members could be guided towards a religion suited to them, such as Christianity, Judaism, Islam, Hinduism, or Buddhism. While adherence to a religion may provide discipline that supports inner development, it is not considered a requirement for participation in Subud or the latihan.

As of 2023, Subud has groups in about 83 countries and an estimated worldwide membership of 10,000.[1]

Etymology

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The name "Subud" is an acronym derived from three Javanese words: Susila Budhi Dharma. These, in turn, originate from Sanskrit terms: suśīla (good-tempered), buddhi, and dharma.[2]

The original Sanskrit terms are generally defined as follows:

Pak Subuh provided different interpretations of these terms:[4]

  • Susila: the good character of humanity in accordance with the will of Almighty God.
  • Budhi: the force of the inner self within a person.
  • Dharma: surrender, trust, and sincerity towards Almighty God.

History

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Bapak Muhammad Subuh Sumohadiwidjojo

According to accounts given by Muhammad Subuh Sumohadiwidjojo in talks to Subud members, in 1925 he had an unexpected experience while taking a late-night walk. He described being enveloped in a brilliant light and seeing what appeared to be the sun descending onto his body. Believing he was experiencing a heart attack, he went home, lay down, and prepared to die, surrendering himself to God.

Instead of dying, he reported that he was moved from within to stand up and perform movements resembling his Muslim prayer routine. He stated that these movements were not initiated by his own will but were guided by what he interpreted as the power of God. Similar experiences reportedly continued for several hours each night over a period of about 1,000 days. During this time he said he slept little but was still able to work full-time, while also receiving what he described as an "inner teaching" through which he spontaneously gained understanding of various matters.

Subuh further stated that as these experiences continued, he developed an intuitive insight into people and situations. Around 1933, he reported that when others were physically near him during the latihan, they began to experience it as well. By his early thirties, his reputation for spiritual insight had spread, and people began coming to him to be "opened". Those who were opened could in turn open others, a process that led to the spread of Subud.

Husein Rofé in 1955 in Hong Kong

In Jakarta, Subuh met Husein Rofé, an English linguist who had been living in Indonesia since 1950. Rofé, who had been searching for a spiritual path, became the first non-Indonesian to be opened.

Subud began to expand outside Indonesia when Rofé attended a religious congress in Japan in 1954. From there, it spread to Japan, Hong Kong, and Cyprus. In 1957, while based in London, Rofé suggested that Subuh visit Britain. Subuh accepted and stayed at the home of John G. Bennett in Coombe Springs. During this period, many followers of George Gurdjieff in the United Kingdom joined Subud, including Bennett himself, although he later left the movement. Over the next 14 months Subuh visited several countries before returning to Indonesia.

Symbol

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"Seven Circles" symbol of Subud

The Subud symbol was introduced by Pak Subuh in 1959. It consists of seven concentric circles and seven spokes, which in traditional Javanese mysticism are said to represent seven life forces as well as the Great Life Force that unites them. Each circle becomes wider as it moves outward from the centre, and each spoke narrows as it approaches the centre. The spacing between the circles remains constant.

The symbol is commonly printed in black and white when colour printing is not available. When colours are used, the circles and spokes are typically gold, with a dark blue or black background. Other variations include blue on white or white on blue. The World Subud Association has registered both the design and the name "Subud" as trade, service, or collective membership marks in multiple countries.

Practices

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Main article: Latihan

The core practice of Subud is the latihan kejiwaan (literally "spiritual exercise" or "training of the spirit"[5]), commonly referred to as the latihan. According to Pak Subuh, Subud is:[4]

This is the symbol of a person who has a calm and peaceful inner feeling and who is able to receive the contact with the Great Holy Life Force. As the spiritual training (latihan kedjiwaan) of Subud is free from the influence of the passions, desires and thinking, and is truly awakened by the Power of Almighty God, the aim of Subud is naturally toward perfection of character according to the Will of the One Who awakens it, namely: Almighty God. It is also necessary to explain that Subud is neither a kind of religion nor a teaching, but is a spiritual experience awakened by the Power of God leading to spiritual reality free from the influence of the passions, desires and thinking.

The latihan is not a technique that is learned or practiced in a conventional sense. It is considered unique to each person, and the ability to "receive" it is transmitted by being in the presence of another practising member during an "opening".[6][7] About twice a week, members usually gather at local centres to participate in a group latihan, conducted separately for men and women.[6] The practice typically begins after a quiet period, when a "helper" signals the start of the exercise.[7]

Participants are advised to follow whatever arises spontaneously from within, without expectation, concentration on images, recitation of mantras, or the use of meditation or substances. They are encouraged simply to intend to surrender to God, the divine, or the transcendent—according to their own understanding. Each member is expected to focus only on their own experience, without reference to others in the room.[6] During latihan, practitioners may move, make sounds, walk, dance, laugh, cry, or express themselves in other involuntary ways, while remaining fully conscious and free to stop at any time.[1][7]

Members often describe the latihan as providing what they need in their lives at the time. For some, initial experiences are described as a kind of purification, followed by deeper engagement. Others report feelings of being cleansed, centred, peaceful, or energised.[6] The latihan is sometimes said to continue to influence practitioners throughout daily life, not only during formal practice.[8] Subud literature describes it as a way of deepening one's natural connection with wisdom, the higher self, the divine, or God, depending on personal interpretation.

Although the latihan can be undertaken alone, members are generally encouraged to attend group latihan regularly, ideally twice a week. Once experienced enough to recognise when to end their own session, a member may also practise at home.

While the suggestions of Subud's founder are valued by many members, Subud does not require belief in any doctrine, and the latihan is open to people of all faiths or none. Officially, Subud does not promote a particular teaching about the nature or benefits of the latihan.

The Opening

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The "opening" refers to a person's first experience of the latihan, which is considered the moment when the "contact" is first received. It is often described metaphorically as a candle flame lighting another candle, where the flame remains unchanged in quality.

In most cases, a person becomes able to participate in the latihan only after undergoing this formal opening process. During the opening, the individual is accompanied by one or more experienced members, known as "helpers". The person is asked to stand and relax while the helpers stand nearby. A short statement, sometimes referred to as the "opening words", is read by one of the helpers to acknowledge the individual’s wish to receive the contact. The helpers then begin the exercise as usual, and the new participant is regarded as receiving the contact of the latihan kejiwaan without conscious effort by anyone present.

Testing

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Testing is a variation of the latihan that is directed toward receiving guidance or insight on a particular issue. A question or request for clarification is first acknowledged, and then the exercise is undertaken with openness to that issue. The original term used by Muhammad Subuh was terimah, an Indonesian word meaning "receiving". Practitioners who have been engaged in the latihan for some time often report recognising impressions or intuitions from their "inner feeling" in response to questions posed.

These impressions may take different forms, such as sounds, visions, vibrations, or spontaneous physical movements similar to those experienced in the regular latihan, though sometimes more intense. Such responses are generally described as difficult to interpret through intellectual analysis, and participants acknowledge that guidance can be influenced or obscured by their own mental or emotional attitudes. Testing is usually regarded as a means of clarifying present issues rather than as a form of fortune-telling, although members differ in their views on its reliability. Many Subud members consider testing helpful in addressing personal or organisational matters.

Testing is commonly used within the World Subud Association in the selection of helpers and, at times, committee members. In his book Susila Budhi Dharma, written in 1952, Subuh referred to such practices as "feeling" or "receiving". The term "testing" was first applied in 1957 by John G. Bennett.

Fasting

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Some Subud members voluntarily undertake fasting, a practice recommended by Pak Subuh. Each year, some members fast during the Muslim observance of Ramadan, which Subuh, himself a Muslim, suggested could also be appropriate for non-Muslims. Others choose to fast during Lent, or follow a personal or regular fasting practice. Within Subud, fasting is generally regarded by practitioners as spiritually beneficial, although it is not a requirement.

Rules

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Pak Subuh gave advice and guidance in his talks to support members as their practice of the latihan developed. In general, there are no formal rules governing the latihan. However, non-members may not participate in the exercise until they have undergone the process of "opening" and received the contact.

Subuh intended the latihan to be accessible to people of all cultures, faiths, and ethnicities. Respect for individual diversity and the uniqueness of each practitioner, combined with the relative absence of prescriptive rules, have been noted as features that appeal to many members.

Association

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Members who wish to take on organizational responsibilities within Subud may volunteer as committee members or as helpers. These roles can be performed at local, regional, national, and international levels, and members often move between responsibilities as needed.

The highest level of organizational responsibility rests with the World Subud Association. The association organizes a World Congress every four years, which includes the Subud World Council, representatives from each national Subud organization, and individual members who choose to participate, although only the representatives have voting rights. The headquarters of the international organization rotates to a different country every four years.

Helpers

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At each level of the association, members known as "helpers" assist with coordinating group latihan, witnessing the opening of new members, providing information to those interested in the latihan, addressing questions or issues related to the latihan, and, when needed, supporting isolated or indisposed members. Helpers are typically selected from members willing to perform these duties, usually through a process called testing. Selection does not imply that a helper is more spiritually advanced than other members.

Helpers exist at local, regional (in some countries), national, and international levels. Their designation primarily reflects the scope of supportive duties they are expected to provide, rather than geographic restrictions. For example, a local helper from London traveling to Jakarta may perform testing or participate in a new member's opening in the same manner as an Indonesian helper.

There are normally 18 international helpers—nine men and nine women. Three men and three women are assigned to each of three global areas within Subud:

  • Area I: Zones 1 & 2 (Australasia and Asia)
  • Area II: Zones 3, 4, 5 & 6 (Europe and Africa)
  • Area III: Zones 7, 8 & 9 (the Americas)

International helpers serve as members of the World Subud Council on a voluntary basis for a four-year term, coinciding with the interval between World Congresses. There is no formal distinction in rank between local, national, or international helpers, nor between helpers, committee members, or ordinary members. Being a helper is considered a service role rather than a mark of special ability or spiritual achievement.

Ibu Rahayu

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Ibu Siti Rahayu Wiryohudoyo is the eldest daughter of Pak Subuh. In a talk delivered on 5 March 2010 at a National Gathering in Semarang, Indonesia, she explained how she was appointed as "spiritual advisor" by the Subud International Congress.[9]

Committees

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Most Subud groups have a committee, typically including a chairperson, vice-chair, treasurer, and secretary. This committee is responsible for arranging a place for group latihan, managing communications, overseeing budgets, and supporting the collective efforts of members at the local level. Similar committee structures exist at regional (in some countries), national, zonal, and international levels.

At the international level, the executive body is the International Subud Committee (ISC). The ISC oversees communications, publishing, budgeting, archives, and support for affiliates, and it organizes the World Congress every four years. The ISC chairperson also sits on the World Subud Council.

For practical organizational purposes, the Subud association is divided into nine multinational zones:

  • Zones 1 & 2 – Australasia and Asia
  • Zone 3 – eight countries in Western Europe
  • Zone 4 – Central and Eastern Europe
  • Zones 5 & 6 – Francophone and Anglophone African countries, respectively
  • Zone 7 – USA, Canada, Mexico, Cuba, Jamaica, Suriname, and the Caribbean
  • Zone 8 – northern part of South America
  • Zone 9 – southern part of South America

Each zone has four representatives who serve as voting members of the World Subud Council. They are selected at Zone Meetings and serve a voluntary four-year term, similar to international helpers.

The chairperson of the World Subud Association serves a four-year term from one World Congress to the next and also chairs the World Subud Council. The council is responsible for ensuring that decisions made at the World Congress are implemented.

Affiliates

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Subud affiliates, sometimes referred to as "wings," are subsidiary organizations that focus on specific projects at the national or international level. They are legally independent but often have overlapping boards of trustees. These affiliates include:

  • Susila Dharma International Association (SDI or SDIA) – humanitarian projects
  • Subud International Cultural Association (SICA) – cultural networking activities
  • Subud Enterprise Services International (SES or SESI) – networking for entrepreneurial initiatives
  • Subud Youth Association (SYA) – networking among younger Subud members
  • Subud International Health Organisation (SIHA) – integrates both scientific and alternative approaches to health


Some chairpersons of these affiliates also serve on the World Subud Council for a four-year term.

In addition, the Muhammad Subuh Foundation (MSF) has been established to assist Subud groups in acquiring their own latihan premises.

Members have also formed informal networks and interest groups, including a Peace Network, a Spiritual Support Network (originally on Yahoo), and several Facebook groups.

Enterprises

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When Subud first expanded beyond Indonesia, Pak Subuh focused primarily on the spiritual exercise of the latihan. He later encouraged members to engage in entrepreneurial activities, with the suggestion that a portion of profits could be donated to welfare projects and to support the Subud organization.

Subuh explained that the effects of the latihan on the physical body indicate that worship need not be limited to prayer in traditional places of worship. He suggested that ordinary life, when guided by the Power of God, can itself constitute ongoing spiritual practice, creating a dynamic relationship between material and spiritual life. In this context, his encouragement for members to participate in enterprise was intended as a means of putting the principles of the latihan into practical action.

Membership

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Membership in Subud is open to any person aged 17 or older, regardless of their religion or lack of religion. According to Pak Subuh, the latihan is intended for "all of mankind." Individuals with a serious mental illness are generally not initiated as members.

There is typically a waiting period of up to three months before a person may be opened. During this period, the prospective member is expected to meet several times with local helpers to have questions answered and any doubts clarified.

There is no formal membership fee; however, most members contribute voluntarily to the costs associated with renting or maintaining premises where group activities are held.

Update

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Some long-established Subud groups and communities have declined or disbanded. Many longstanding members are aging, and there are relatively few new enquiries or members.

Several factors have been suggested for this trend. Subud has traditionally avoided self-promotion, which may limit its visibility. During the 1950s to 1970s, the movement expanded while a number of books about Subud were available in print, and communities included people of various ages, providing new members with peer networks.

In contemporary times, individuals seeking spiritual practices have access to a wide range of options, while Subud remains less visible. The traditional three-month introductory period, which historically served as a test of sincerity, may now act as a deterrent in a faster-paced cultural context. As an organization, Subud tends to be cautious regarding change, presenting challenges for maintaining membership, supporting group properties, covering running costs, and filling committee positions.

Notes

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References

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Bibliography

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Subud

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Subud is an international spiritual association that originated in , centered on the practice of latihan kejiwaan, a spontaneous spiritual exercise in which participants surrender to divine guidance, resulting in unique inner movements, sounds, and expressions without preconceived techniques or rituals. The name "Subud" is an acronym derived from the Sanskrit terms susila (right living or good behavior), (inner power or ), and (surrender to the divine will), encapsulating a path of harmonious living aligned with God's purpose. Founded by Subuh Sumohadiwidjojo, affectionately known as Bapak, the movement emphasizes personal spiritual experience over dogma or formal teachings, and it is explicitly not a but an interfaith practice open to individuals of any faith, culture, or nationality. The origins of Subud trace back to Bapak's transformative spiritual experiences in 1925, when, at age 24, he received a near , , that awakened the latihan practice within him, which he later shared privately starting in the mid-1930s before its formal introduction in 1947. Born on June 22, 1901, Bapak continued to guide the movement until his death on June 23, 1987, after which his wife, Ibu Siti Rahayu Wiryohudoyo, carried forward his legacy. The latihan itself is typically practiced for about 30 minutes, twice weekly in group settings or individually, allowing participants to receive direct inner guidance from a , fostering self-discovery and alignment with divine will. This practice is described as universally accessible, requiring no prior preparation, study, or adherence to specific beliefs, and it is compatible with existing religious affiliations. Subud spread internationally in the mid-20th century, reaching the by 1955 in and by 1956, with Bapak's first global tour in 1957 accelerating its growth. As of 2024, it maintains a presence in about 83 countries (with formal national organizations in 54) through the World Subud Association (WSA), a incorporated in the United States, which coordinates national and regional groups without imposing membership obligations or hierarchies beyond voluntary helpers who assist newcomers. The movement holds a World Congress every four years, starting in 1959 (most recently in 2024), to foster unity among its members, estimated at approximately 9,400 worldwide as of 2024, though exact figures vary as participation is informal and non-binding. Key supporting entities include the Muhammad Subuh Foundation, which manages resources for Subud centers, archives, and community initiatives.

Name and Symbolism

Etymology

The name "Subud" is an formed from three words—Susila, Budhi, and —that originate from but have been integrated into Javanese linguistic and spiritual traditions. These terms encapsulate core principles central to the movement's philosophy. Susila denotes ethical behavior and good character, emphasizing actions in harmony with the natural world and fellow humans according to divine will. Budhi refers to the inner self, heart, or spiritual force guiding an individual's soul toward its true path. signifies surrender and submission to God's power, representing the acceptance of divine guidance in daily life. The roots of these words reflect broader historical influences on Indonesian spirituality, particularly in , where Hindu-Buddhist traditions from the 4th to 15th centuries introduced numerous loanwords into , blending with local animist and later Islamic elements to form syncretic practices like Kejawen. This linguistic fusion underscores Subud's emphasis on personal spiritual growth—fostering ethical conduct, inner awakening, and divine surrender—without reliance on rigid doctrines or rituals.

Symbol

The official symbol of Subud consists of seven concentric circles intersected by seven spokes that converge at the center, with the circles and spokes widening progressively outward and one spoke aligned vertically at the 12 o'clock position. The design is typically rendered in gold lines on a dark background, though black-and-white versions are also used. This symbol was envisioned and explained by the founder, Muhammad Subuh Sumohadiwidjojo (known as Bapak), in 1959 during his visits to and , drawing from insights shared in talks on July 12, 1959, and earlier in December 1957. It was subsequently approved by the World Subud Council in 2000 and registered as a trademark by the World Subud Association. Symbolically, the seven concentric circles represent the seven levels of life forces or spiritual planes in traditional Javanese : the material force, vegetable force, animal spirit, ordinary force, perfected spirit, higher spirit (roh rahmani), and highest spirit (roh rabani), each originating from and returning to a divine source. The seven spokes signify the (roh ulkudus), embodying divine power that connects and unifies these levels, while the equal spaces between the circles illustrate the angelic forces permeating all realms. Overall, the conveys the interconnectedness of and spiritual , emphasizing unity through surrender to the inner divine essence, akin to themes in the name Subud itself.

History

Founding and Early Years

Muhammad Subuh Sumohadiwidjojo, affectionately known as Bapak, was born on June 22, 1901, near in , , into a modest Javanese family. He led an ordinary life as a bookkeeper and family man until a profound spiritual revelation transformed his path. In 1925, while walking late at night in , Bapak experienced a divine encounter: a bright light entered his body, initiating a period of intense spiritual training that lasted approximately 1,000 days without sleep. During this time, he received direct guidance from , learning Islamic prayers, worship motions, and insights into spiritual realities, which formed the basis of what would become Subud's core practice. In the and , Bapak engaged in private , deepening his connection to the "Great Life " he had received. A pivotal realization came in 1933 during a spiritual ascension, when he understood that this could be transmitted to others, marking the potential for sharing the latihan kejiwaan, or spiritual exercise. He continued his daily work and family responsibilities while contemplating how to disseminate this experience, maintaining discretion amid Indonesia's colonial context under Dutch rule. Starting in the mid-, Bapak began sharing the latihan privately with close family and friends. These initial transmissions continued into the early and occurred during the Japanese occupation of (1942–1945), a time of severe restrictions and hardship, where the spiritual gatherings had to be held secretly to avoid detection by authorities. The end of brought new challenges with the (1945–1949), as the country fought for independence from Dutch recolonization. Amid this turbulent period of , displacement, and political instability, Subud began to spread more widely within Indonesia, particularly in and . Bapak relocated to , where in 1947, the movement was formally established as a spiritual association. Early adherents faced opposition from orthodox Muslim groups and rival spiritual organizations, who questioned the legitimacy of Bapak's revelations, as well as practical difficulties from the ongoing conflict, including food shortages and forced migrations. Despite these obstacles, the practice gained a small but dedicated following, laying the groundwork for Subud's identity as a non-dogmatic spiritual path accessible to people of all faiths.

Global Expansion

Subud's international expansion commenced in the mid-20th century, primarily driven by the efforts of Husein Rofé, an Englishman of Syrian descent who encountered the movement in in 1951. Rofé, drawn by his interest in , received the Subud spiritual contact and became a key promoter, establishing early groups in , , , and before returning to . His advocacy was instrumental in securing the invitation for Subud's founder, —affectionately known as Bapak—for his first overseas visit to the in 1957, where the first Subud group in the UK had been initiated in 1956 at Coombe Springs near . This pivotal visit marked the onset of rapid global dissemination, with Bapak undertaking extensive travels throughout the late 1950s and to , , and beyond. Subud reached the in 1959, facilitated by early contacts among spiritual seekers influenced by figures like , leading to the formation of groups in major cities by the early . By 2023, the movement had established active communities in 83 countries across all continents, reflecting its interfaith and non-dogmatic appeal that transcended cultural boundaries. Several factors contributed to this growth, including post-World War II migrations that brought individuals like Rofé to and back to the West, carrying with them. Bapak's international journeys from 1957 onward directly inspired new openings and solidified the movement's presence in host nations. Additionally, the organic formation of national and regional groups, often initiated through personal invitations and spiritual testing, fostered self-sustaining communities that adapted Subud to local contexts without centralized imposition.

Core Practices

Latihan Kejiwaan

Latihan kejiwaan, meaning "spiritual exercise" in Indonesian, is the central practice of Subud, consisting of a spontaneous form of spiritual training where participants surrender to the direct influence of divine power. This non-verbal exercise occurs in group settings twice a week, typically lasting 30 minutes, with men and women practicing separately to maintain focus on inner experiences. Participants stand or sit relaxed in a quiet space, allowing inner impulses to guide their actions without any predetermined structure or instruction. During the latihan, individuals experience a range of spontaneous responses, such as involuntary movements, , , or periods of stillness, all arising from an inner connection to God's power rather than conscious effort or external direction. These manifestations vary uniquely for each person and session, potentially including feelings of energy flow, emotional release, or profound , but no specific outcomes are anticipated or enforced. The practice emphasizes complete passivity of the mind and emotions, ensuring that the experience remains free from personal desires, techniques, or doctrinal influences. Philosophically, latihan kejiwaan is grounded in the belief that it enables direct, unmediated contact with the divine force, fostering personal purification and alignment with one's true inner nature without requiring adherence to any particular or conversion. This interfaith-compatible approach promotes transformation by cleansing inherited or acquired inner impurities, such as passions or negative tendencies, leading to greater clarity, harmony in daily life, and enhanced capacity for authentic worship according to individual disposition. Through regular surrender, practitioners report gradual improvements in relationships, work, and overall well-being, though results emerge naturally without deliberate pursuit.

The Opening

The Opening is the initiation ceremony in Subud through which new members receive direct contact with the spiritual power central to the movement's practices. It serves as a one-time ritual that introduces applicants to the latihan kejiwaan, the core spiritual exercise, without requiring any prior instruction or adherence to specific doctrines. This process emphasizes personal surrender and openness, allowing the divine force to manifest spontaneously in the individual. Eligibility for The Opening is open to sincere individuals typically aged 17 or older, regardless of religious background, cultural origin, or prior beliefs, provided they do not have and are capable of making an informed decision. Applicants are encouraged to spend up to three months familiarizing themselves with the Subud community and its principles before proceeding, ensuring they approach the ceremony with informed intent and a desire to worship the divine in their own way. No intellectual preparation, rituals, or commitments to Subud's philosophy are necessary beforehand, as the experience is intended to arise naturally through inner guidance rather than external teaching. During the ceremony, a designated Subud helper— an experienced member authorized to facilitate initiations—guides the applicant through their first latihan session in a quiet, dedicated space at a local Subud center. Men and women participate separately, and the event can be conducted privately for the individual or in a small group of new applicants, lasting about 30 minutes. The helper initiates and concludes the session but does not direct the experience; instead, the applicant is encouraged to stand with eyes closed and simply allow involuntary movements, sounds, or inner sensations to emerge as contact with the is established. This immediate spiritual connection marks the beginning of personal purification and growth within Subud. Following The Opening, applicants receive supportive guidance from helpers and the community to integrate the experience, including encouragement to attend regular group latihan sessions for reinforcement, though the initiation itself remains a singular event focused on that initial divine encounter.

Testing

In Subud, testing serves as a method for seeking inner guidance on personal and communal decisions through a focused form of the latihan kejiwaan. Participants formulate a specific question and then surrender during the exercise, interpreting spontaneous inner impulses—such as feelings, movements, or vibrations—as divine responses rather than intellectual conclusions. The , originally termed terimah (Indonesian for "receiving") by Subud's founder Subuh Sumohadiwidjojo, emphasizes direct contact with the divine to discern authentic guidance. This approach applies to meaningful life decisions, including career paths, relationships, and organizational matters like selecting helpers or committee members, but is reserved for substantial issues rather than trivial or speculative inquiries such as . For instance, testing has been routinely used in Subud assemblies to confirm roles based on collective inner receiving. It promotes alignment with one's spiritual potential without predicting outcomes, focusing instead on present clarity. Testing occurs in serene, dedicated environments to minimize distractions and enhance receptivity, either individually or in groups where shared experiences can refine insights. Experienced often facilitate these sessions, ensuring proper conduct while advising participants to prioritize sincerity and emotional neutrality over personal biases or over-analysis. This guidance underscores that true receiving arises from humble openness, allowing the divine to direct without mental interference.

Additional Practices

In Subud, serves as an optional supplementary practice aimed at enhancing spiritual sensitivity and inner clarity. Practitioners may undertake periodic abstinence, often guided by personal testing to determine the appropriate duration and timing, as recommended by the founder, Muhammad Subuh Sumohadiwidjojo (Pak Subuh). Many members align their fasts with religious observances such as the Muslim month of or the Christian season of , viewing it as a way to deepen their connection to without it being a mandatory requirement. Subud emphasizes ethical living and moral conduct as integral supports to spiritual development, though it imposes no rigid rules or prohibitions on members' personal choices. Instead, guidance on family responsibilities, interpersonal relationships, and avoiding harm to others emerges naturally through diligent practice of the latihan and testing, fostering a life aligned with divine will. This approach encourages individuals to cultivate good character and submission to higher power, ensuring that ethical decisions reflect inner harmony rather than external . The integration of latihan insights into daily life forms a key aspect of Subud's supplementary guidelines, promoting the application of received spiritual wisdom to everyday activities. Members are encouraged to carry the peace, clarity, and guidance from latihan into their work, family interactions, and , allowing the practice to influence decisions and actions continuously throughout the day. This ongoing incorporation is seen as transformative, enabling practitioners to live more authentically and contribute positively to society while maintaining the latihan's subtle, 24-hour influence on their inner state.

Organization and Governance

World Subud Association

The World Subud Association (WSA) was established in 1959 at the first Subud World Congress in Coombe Springs, , serving as the central international body to coordinate and unify Subud activities across member countries. This formation addressed the growing need for a structured framework as Subud expanded beyond , providing a mechanism for global representation and decision-making. The WSA's structure includes the World Subud Council, which convenes at least annually—often biennially between World Congresses—to oversee policies and resolutions, comprising zone representatives elected from nine geographic zones that group national Subud organizations. Zone representatives ensure regional input into international matters, while the central Executive Committee, known as the International Subud Committee, handles day-to-day administration, policy implementation, and coordination among over 54 member nations. The supreme authority rests with the World Subud Congress, held every four to six years, where delegates from member countries elect key officers and amend the constitution. The primary purposes of the WSA are to facilitate the practice of Latihan Kejiwaan worldwide, safeguard the integrity and reputation of the Subud movement, and foster interfaith harmony and mutual understanding among members and broader society. These aims emphasize spiritual development without proselytizing, while supporting practical initiatives like and relief to align with Subud's foundational principles.

Helpers and Committees

In Subud, serve as elected volunteer guides who provide spiritual support to members, particularly newcomers, by explaining the latihan kejiwaan practice, facilitating the opening process after the required waiting period, and offering counsel on personal matters through gender-segregated interactions—men assisting men and women assisting women. These also coordinate group latihan sessions, witness openings, support isolated members, and occasionally visit the sick, all while setting an example of harmony and good character as representatives of the organization's spiritual principles. Helpers are selected at local, national, zonal, and international levels through a process involving testing during latihan, where experienced members propose candidates who demonstrate strong latihan practice, good character, and a willingness to serve without seeking personal status. There is no formal training program; instead, guidance comes from ongoing latihan experience and collective testing for decisions, with briefly referencing this testing method when advising on member queries. Terms of service typically last 2 to 4 years, varying by level—local terms often at 2 years and international at 4 years aligned with World Congress cycles—after which may be re-elected or resign, pausing duties if they take on committee roles. Committees operate parallel to helpers at local and national levels, consisting of volunteer groups that manage practical logistics such as maintaining latihan facilities, organizing events, handling communications and budgets, and addressing member welfare needs like financial aid or community support. These committees include key officers like a chairperson, vice-chair, treasurer, and secretary, elected via similar testing processes to ensure alignment with Subud's spiritual aims, and they provide the organizational backbone that enables helpers' spiritual work without overlapping into financial or administrative duties themselves. Gender segregation applies specifically to committee activities involving latihan practices, mirroring the separation in spiritual guidance to preserve the integrity of the exercise.

Key Figures

Ibu Siti Rahayu Wiryohudoyo, the eldest daughter of Subud founder Muhammad Subuh Sumohadiwidjojo, was appointed as the movement's spiritual advisor by the Subud International Congress in the . As an Indonesian clairvoyant, she has provided tested guidance on global issues affecting the Subud community, drawing from her personal experiences and spiritual insights to offer advice rather than doctrinal mandates. Her role emphasizes collective discernment through the latihan kejiwaan practice, where decisions are informed by inner testing among members rather than hierarchical authority. Husein Rofé, an English linguist and early promoter, holds a lasting legacy as one of the first non-Indonesian members opened in Jakarta around 1950. He played a pivotal role in Subud's international spread, introducing the latihan to Japan in 1954, Hong Kong, and Cyprus, and facilitating the founder's 1957 visit to Britain, which catalyzed Western expansion. Rofé's contributions, including authoring influential works like The Path of Subud (1957), underscore his advisory influence in promoting Subud's non-dogmatic, experiential approach without establishing personal authority. Zone representatives serve as key advisory figures in Subud's governance, with each of the nine multinational zones electing four delegates to the for four-year terms during zone meetings. These representatives provide input on international matters through testing and consensus, representing member countries' perspectives while upholding the principle of collective decision-making over individual doctrinal power. For instance, figures like Hannah de Roo from Zone 3 have contributed to workshops on consensus-building at meetings, fostering harmony in organizational processes. Past chairs of the World Subud Council have been instrumental in guiding the association's direction, selected through testing at World Congresses to ensure alignment with Subud's spiritual ethos. Varindra Vittachi, a who served from 1963 to 1993, led multiple congresses with a focus on inclusive expansion and practical administration. Successors such as Muchtar Martens (1993 onward), Daniel Cheifetz (2001), Osanna Vaughan (2005, the first woman in the role), and Luqman Penseney (2010) continued this tradition, offering advisory leadership via testing on global challenges while emphasizing member participation in decisions. Subsequent chairs have been elected at each World Congress since 2010. As of 2025, the WSA Chair is Rifka Several, with Deputy Chair Hannah de Roo and ISC Chair Arifin Konrad, elected at the 2024 World Congress in , .

Affiliates and Enterprises

Subud maintains several key affiliate organizations that extend its spiritual principles into social, cultural, and economic spheres, enabling members to apply inner guidance to practical endeavors. These affiliates operate independently but align with Subud's ethos of ethical action and , often funding initiatives through member contributions and grants without centralized financial control. Susila Dharma International Association (SDIA) serves as the primary affiliate for social and humanitarian projects, focusing on , sustainable livelihoods, and in vulnerable communities worldwide. Established to harness Subud's global network, SDIA supports efforts such as building centers, providing clean and , offering scholarships to thousands of children and annually, and developing skill-building programs for eco-friendly enterprises. For instance, it operates in multiple countries to reduce preventable illnesses and promote , embodying Subud's commitment to selfless service. The Subud International Cultural Association (SICA), founded in , promotes , , and creative expression as a means to nurture human values and individual talents within the Subud community and beyond. SICA provides training, networking, and support services for cultural projects, including events, collaborations, and resources for artists, educators, and cultural activists. Its activities emphasize discovering inner potential through creative outlets like music, , and media, fostering a supportive environment for members to share expertise globally. Subud Enterprise Services International (SESI), a subcommittee supporting the World Subud Association, aids youth and enterprise development by guiding member-led businesses toward ethical alignment via Subud's testing process. SESI offers mentoring, networking, and a for young entrepreneurs to launch ventures, aiming to create larger-scale collaborative enterprises that generate resources for Subud's organizational and charitable goals. Examples include cooperatives and publishing initiatives, such as those in where members form companies blending Subud and non-Subud participation to ensure and spiritual integrity. These affiliates and enterprises collectively embody Subud's vision of integrating spiritual insights with worldly activities, supporting community needs while encouraging personal and collective growth without imposing uniform directives.

Membership and Global Presence

Requirements and Process

Subud welcomes individuals who are at least 17 years old, irrespective of their faith, nationality, or cultural background, with no prerequisites involving , oaths of allegiance, or mandatory fees for entry or participation. This inclusive approach aligns with Subud's non-religious nature, allowing members to maintain their existing spiritual or religious practices while engaging in the latihan kejiwaan. The joining process is informal and begins with prospective members contacting a local Subud group through national or regional organizations to express interest. This initial inquiry often involves attending introductory talks led by experienced members or "helpers" to learn about , followed by opportunities to observe latihan sessions without participating. After a preparatory period of approximately three months, during which applicants meet regularly with to build understanding and sincerity, the individual receives the Opening—a guided introduction to the latihan. Following the Opening, involvement in Subud centers on voluntary and regular attendance at latihan, typically recommended as two group sessions per week alongside personal practice at home, though no strict obligations or formal dues are imposed to sustain membership. This flexible structure emphasizes personal commitment over institutional requirements, fostering ongoing spiritual development at the individual's pace.

Demographics and Statistics

Subud maintains an estimated worldwide membership of approximately 10,000 active participants as of 2023, organized into groups across about 83 countries. The organization reports over 9,400 members in its 54 formal member countries, with an additional presence in other nations through informal groups. Membership is concentrated primarily in , where over 2,100 individuals actively participate, followed by regions in (encompassing Zones 3 and 4 with around 2,400 members) and (Zone 7 with approximately 2,000 members). These figures reflect a network of 290 local groups worldwide, facilitating the core spiritual practice of latihan. Demographically, Subud's membership skews toward adults aged 40 and older, with many longstanding participants contributing to an aging overall profile. The community exhibits ethnic diversity, drawing from a global spread that includes significant representation from Asian, European, African, and American backgrounds, though specific breakdowns by are not systematically tracked. Youth involvement remains limited, with reports highlighting lower rates of new openings among younger demographics outside of select areas like and parts of , where smaller youth initiatives show promise. Membership trends indicate a slight decline since the , with overall numbers remaining relatively stable at around 10,000 but challenged by the natural attrition from aging and the passing of older members. This stagnation is partly due to limited efforts and post-COVID recovery variations across zones, though some regions report modest growth through new openings in places like and the . Concerns over declining numbers have been raised in surveys, particularly in established groups in and , underscoring the need for renewed engagement strategies.

Challenges and Decline

Subud has faced significant challenges in maintaining growth and visibility, contributing to a period of stagnation since the late . One primary issue is its low public profile, as the movement's non-proselytizing approach and emphasis on personal spiritual experience have resulted in limited external awareness and . This perception, coupled with a lack of aggressive , has made it difficult for Subud to compete effectively with more visible contemporary spiritual movements, such as mindfulness-based practices or groups that actively market their benefits through media and social platforms. Additionally, generational gaps exacerbate these problems, with youth comprising only about 5% of members in some regions, leading to reduced vitality and succession in roles. Internally, Subud's core philosophy prioritizes individual latihan practice over organized , which inherently restricts membership expansion by not encouraging active conversion or public promotion. This focus, while preserving the movement's authenticity, has led to high attrition rates, where many individuals opened to Subud soon disengage, contributing to an aging demographic with average member ages around 55 in established groups. As first-generation members pass away and fewer younger participants join, volunteer shortages for committees and have become acute across multiple zones, further straining organizational capacity. For instance, in Zones 1 and 2, active engagement persists among older members, but the influx of new, younger adherents remains low, mirroring broader trends of demographic aging. In response, Subud has initiated targeted efforts to address these challenges, particularly through youth engagement programs. The Subud Youth Activities International (SYAI) has revised its vision to foster connections among young members, organizing virtual gatherings and leadership workshops to bridge generational divides and encourage retention. Since the , digital has gained momentum, with groups leveraging online platforms for communication, public information sharing, and latihan adaptations during disruptions like the , aiming to enhance accessibility and appeal to tech-savvy younger demographics. These initiatives, including family-oriented activities and natural expression of Subud's principles in community projects, seek to revitalize participation without compromising the movement's introspective ethos.

Recent Developments

World Congresses

The Subud World Congresses are international gatherings held approximately every four years since , convening delegates from national Subud organizations worldwide for spiritual renewal, communal latihan sessions, guidance through testing, and deliberations on organizational policies and global challenges facing the community. These events emphasize unity, surrender to the divine power, and practical support for Subud's development, including elections for the World Subud Council and resolutions on initiatives like youth involvement and . The inaugural World Congress occurred from August 9 to 30, 1959, at Coombe Springs in Kingston-on-Thames, Surrey, , drawing over 450 delegates and members to establish foundational structures for the emerging global association. Subsequent congresses have rotated across continents, such as the second in 1963 at , New York, USA, and later ones in locations including , , for the 14th in 2014. The 15th Congress took place in Freiburg, , from July 27 to August 8, 2018, attracting more than 2,000 participants from over 69 countries under the theme of "Unity," where key discussions addressed integration of Subud's diverse wings and enterprises. The COVID-19 pandemic disrupted the schedule for the 16th Congress, originally proposed for Kalimantan, Indonesia, in 2022 following testing at the 2015 World Subud Council meeting; postponements led to virtual alternatives, including online gatherings for latihan, reports, and consultations to sustain global connections amid travel restrictions. The 16th Congress was ultimately held from July 19 to 29, 2024, in Palangka Raya, Central Kalimantan, Indonesia, primarily at the Swiss-Belhotel Danum and the Rungan Sari Eco Village, with hundreds of attendees emphasizing spiritual practice alongside practical themes like youth empowerment and environmental sustainability through eco-focused activities. Outcomes included elections of three new trustees to the Muhammad Subuh Foundation via testing, adoption of resolutions on consensus-building processes, and selection of Fátima, Portugal, as the site for the 17th Congress in 2028.

Organizational Updates

In response to the challenges posed by the , Subud enhanced its digital infrastructure to support virtual latihan sessions, enabling members worldwide to participate remotely via platforms such as Zoom. This adaptation, implemented from early 2020 onward, helped sustain spiritual practices and community cohesion during periods of physical isolation, with regional groups like Subud offering twice-weekly online sessions and Subud hosting virtual gatherings complete with breakout testing. A significant structural development occurred with the launch of a new four-year term for the Subud International Cultural Association (SICA) in December 2024, featuring a restructured board and an in January 2025. Led by Chairperson Hannah Baerveldt and Vice Chair Daniela Bustillo, the organization plans to amend its bylaws for broader international voting participation, pursue rebranding efforts, and secure a new U.S.-based mailing address to strengthen its nonprofit operations. At the zone level, growth initiatives gained momentum, particularly in Zone 4 (covering ), where four new member openings took place in 2020, alongside six additional applicants pending acceptance, reflecting targeted efforts to expand Subud's presence in the region. Broader organizational priorities have included , exemplified by the Venture Capital Partners' initiation of a solar energy project in to bolster Subud-affiliated businesses, and , advanced through consensus-building workshops that promote inclusiveness across diverse faiths. Looking ahead, the World Subud Council convened in , from July 20 to 31, 2025, to tackle membership retention, emphasizing strategies like youth engagement to preserve latihan practices among younger generations and exploring innovations for long-term stability. This gathering also laid groundwork for the 2028 World Congress at the same venue, underscoring Subud's commitment to adaptive governance. In late 2025, international helpers from Area 3 visited from October to to support local members, while a Kejiwaan event was held in on 8-9.

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