[ 139 ] AL-ALBAB Volume 6 Number 1 June 2017 IS SUSILA BUDHI DHARMA SUBUD A RELIGION? Watini Center for Religious and Cross-cultural Studies, Gadjah Mada University Email: watini@mail.ugm.ac.id ABSTRACT  e government of Indonesia has recognized six offi cal religions based on certain categories by law. Susila Budhi Dharma known as SUBUD is not included as one of them.  e debate on the inclusion of SUBUD as a religion has existed since its existance.  is work attemps to explore the experience of SUBUD in dealing with the acknowledment both by people and the schoolars in religious studies and the discource on it. Richard King believes that Subud is a religion since there is mysticim in it (submission to God) with latihan kejiwaan. He may say that it is constructed like what laso is prascticed in Christianity. Subud is not a reli- gious teaching claimed by Subud’s members but Subud is as a religion since the latihan kejiwaan is from God and appropriate with God’s will. In the discussion of Marxian, Durkheimian and Freudian, Subud is considered as a religion since it tends to promote dependance and can disturb economy. While in the views of both Weberian and Eliadean, SUBUD is considered as a religion because it is related to sacred intities and is traditonalism.  e works suggests that deeper information would be bene� cial for the people within religious studies to accom- modate Subud as a religion based on theories in the � eld. Talal Asad’s theory can develop Subud terminology that it is as a religion since it is categorized as an organization that have structures of leaders and people. Indeed, Subud has proven to separate from the states for its growing and developtment in European countries and the USA. Keywords: SUBUD, Religious Studies, Java, religion. INTRODUCTION Aliran kepercayaan is a federation of about 353 Javenese mystical sects and has been recognized by the Indonesian government as a formal institution since 1987. As quoted by Patty, Samuel writes that it was put under the charge of the Ministry of Education and Culture instead of the Ministry of Religious Aff air (MORA) as the one dealing with religion in Indonesia. And the Muslims do not agree to the idea of Subud to be accepted as a religion and included in the MORA. He also mentions that political instability and socio-economic [ 140 ] AL-ALBAB Volume 6 Number 1 June 2017 deprivation have played a major role in the growth of the movement. Subud is not recognized as religion because it is an aliran kepercayaan or a mistical belief sect. But Subud is a new religious movement (Patty, 1986, iv-v). Although Subud is not recognized as a religion, it vontinues to grow until today. Patty also describes that aliran kepercayaan is a term to refer to groups of people who draw upon Javanese culture traditions, trying to de� ne their own belief system outside of Indonesian’s offi cial religions like Islam, Christianity, Hinduism and Budhism (Patty, 1986:1). A er the independence day, Indonesia takes the Vive Principles known as Pancasila as a foundation of the country that includes; believing in one god, humanism, nasionalism of Indonesia, democracy and social justice. Believing in one god means that the government would give freedom for all religions to express their doctrine and the Government would also � nally support all religions which had been accepted as “offi cial religions” in the country: Islam, Catholicism, Protestanism, Hinduism, Buddhism and later on Confucianism. Because of that, the Ministry of Religious Aff air proposes an offi cial de� nition of religion. Groups that need acknowledgement as a religion should have particular requirements such as having a prophet, a holy scripture and international recognition (Patty, 1986:1). In colonial era, Islam became the object of bureucratization and administration so Kantoor voor Inlandsche Zaken was made.  e � rst director is Snouck Hurgronje. Native Indonesian call that institution as “  e Offi ce of Religion (Kantor Agama) and then later became Department of Religion (Sihombing et al 2008: 73-74). Today it is known as Kementrian Agama or the Ministry of Religious Aff air (MORA). Kantor Agama’s establishment was intended to manage the administration of people and their religious aff airs. Yet, in that time, kepercayaan or kebatinan has existed. For this special group of kebatinan, the government established what was called Pengawas Aliran Kepercayaan Masyarakat (Pakem).  e members of the Pakem was legalized pasca independence day but the essence of the idea had existed since the colonial era.  e initiator was Snouck Hurgronje (Sihombing etc, 2008, 73). Pakem is mentioned in Pokok-pokok Pola Pelaksanaan Tugas Pakem (the duties of Pakem) and that aliran keagamaan is a sect of a religion, religious movement, group of religious community. Pakem was also recognized by Kejaksaan Agung Republik Indonesia mentioning that “Aliran keagamaan teaching is based on a constitution as a holy book.  e holy book of aliran kepercayaan includes spirituality (kerohanian) that grows and is embodied in a society as a result of ciptarasa, karsa, and hasil karya manusia (result of human’s creation) (Jakarta:Kejaksanaan Agung RI, 3 in [ 141 ] AL-ALBAB Volume 6 Number 1 June 2017 Nurdjana 2009:20). Nurdjana states that aliran kepercayaan is coming from all branches (madzhab, sect, ordo, ism et cetera) of faiths in a society either coming from a religion or non-religion.  e group would have activities related to mistic, Javenesse, forecasting, paranormal and metaphysic (2009, 21).  is paper employs Nurdjana’s term to explain aliran kepercayaan in Yogayakarta that is called SUBUD (Susila Budhi Dharma). SUBUD AND WILFRED CANTWELL SMITH According to Smith (religion is something (noun) that is rei� ed from religious (adjective) which comes from large thing to very limited thing. Many scholars believe that the term of religion comes from “religio” such as St.  omas Aquinas. He states that scholars do so by omitting not only the vitality but the most signi� cant of all factors in that vitality, namely its relation with transcendence (Smith, 124).  e diff erences between religion and religions is that religion is a belief in God but religions is what a diff erential all religion is. “Religio” until now becomes so limited that makes it very limited and materialized and standardized. Zainal Abidin Bagir (2016) agrees with Smith that word “religion” refers to Christian Faith then is rei� ed and applied in religions which is found in the West. It is a shaping new entity from that reality through the uses of one category.  erefore it shapes the ontology of religion. For instance, Hinduism is a tradition from India which is very kind and it is called by England imperialism by ‘Hinduism.’ Yet, it is not the case for Islam by calling it “Mohamedanism.” Jerome agrees that religion refers to “believe”, experience and related to God. Rei� cation is standardized with criterias of rei� cation and � nds the essence of the truth of a religion. Criteria of rei� cation is sacred “sui generis” that is “divine” and have a sacred and profane (spirit). For example, Hinduism is rei� ed by the scholars that it is not invented by Hindus.  e implication of rei� cation in Indonesia is the existence of six religions which are the cumulative religions.  is view is in� uenced by Snouck Hurgronje who separated religion from adat.  e bene� t of rei� cation is to make the de� nition becoming easier (Bagir 2016: 26).  e impact of rei� cation initiated by Smith is that many kepercayaan or kebatinan can be categorized as religion. Rei� cation have requirements in religion. Kepercayaan can be categorized as religion if coming with prophets, holy books, believe in one God and so forth. Based on Smith’s theory, Subud is not a religion because Subud is not aff ordable to reify as a religion.  e [ 142 ] AL-ALBAB Volume 6 Number 1 June 2017 fourth Congres of BKKI (the groups of Kebatinan), in Malang East Java, in July 1960 � nds that there was no essential diff erence between “religion” and Kebatinan because religion emphasizes the ritual while kebatinan stresses in inner-experience and the perfection of man. If using the terms from the state of Indonesia, Subud is not a religion because in 1960, the ministry of Religion proposed a de� nition of religion with the purpose of denying Kebatinan as a religion (Patty, 1986: 4). To the Ministry, Subud is not a religion because Subud doesn’t meet some requirements to be called as a religion. A group should have a prophet, worship the Almighty Oneness of God and has a holy scripture and a system of laws for its follower to be recognized as a religion.  erefore, in 1960 there was an establisment of an organization called PAKEM that is an acronym for Mystical Supervision (Pengawas Aliran Kepercayaan Masyarakat) to protect the existing religions from the in� uence of negative aspects of the mystical sects (Patty, 1986: 4). In 1978, Aliran Kepercayaan including Subud was accepted offi cially by the government throuh the Proples’ representativese Assembly (Majelis Permusyawaratan rakyat or MPR) as a formal institution but not as a religion.  e government acceptance to Aliran Kepercayaan as a formal institution is a very important point. It means that the government supports the group along with the other religious groups in the country although part of muslims in the Department of Religion opposed Subud as a formal institution with strong opposition of the Islamic group and the dominance of the Muslims in the Department of Religion (Patty, 1986: 11). In 1961, there was the �  h congress of BKKI.  ey built the Federation of Congress Kebatinan Indonesia (the Gabungan Musyawarah Kebatinan Indonesia or GMKI) that is concerned in education, information and politics. In that period, the BKKI was in� ltated by Communists (Patty, 1986:71-72). Based on Patty’s writing (1986:115) we can conclude that Subud has diff erent concept from other groups of Aliran Kebatinan because as its founder claims that it is only a method to help people achieve the truth of God in all religions and its role is to bring harmony to diff erent religions. Subud has members that come from diff erent religious backgrounds who live together with harmonious relationship.  e implication to Subud member is that member’s of Subud is investigated by neighborhood that Subud is heretical action especially in branch of Subud in Yogyakarta. In Checoslovakia, Subud is investigated by police (Sullivan 1991: 36 ).  us, organization of Subud is monitored by state. SUBUD AS RELIGIOUS PRACTICE Subud is the � rst and the only Indonesian spiritual brotherhood that has gained [ 143 ] AL-ALBAB Volume 6 Number 1 June 2017 extensive in� uence and a great number of followers in Indonesia as well as abroad.  e founder of Subud is Bapak Subuh Sumohadiwidjojo. He was born in Semarang. Subud had been acknowledged by the state on 19 October 1964 in Jakarta. Muhammad Subuh remains in Semarang then move to Yogyakarta and the last move to Jakarta until he died (Batubara, 1999). “Latihan” or practice is a commonplace word in Indonesia meaning any form of exercise such as physical exercise or learning lessons at school. “Kejiwaan” means spirituality. Subuh Sumohadiwidjojo explains that the � nal goal of latihan is menunggalkan.  e term menunggalkan is a transitive verb derived from the noun tunggal that means single or singular (Kafrawi 1970: 147). Latihan kejiwaan is a method or way to submit to God. It is a manifestion which we obey to the merciful of God (Ari� anto, 2012: 2).  e occasion when new member join Subud and do the latihan for the � rst time is referred to as your “opening”, and is generally understood by Subud members to be a direct contact with the Power of God which initiates and guides this form of worship. Men and women do the latihan separately. To practise the latihan, members stand relaxed theirself, or with a group, and follow whatever arises spontaneously from within theirself.  e experience is diff erent for each person and diff erent for a particular person at diff erent times. Some people report an inner vibration, or a feeling like electricity running through their bodies. Some feel an impulse to move, utter sounds, to laugh, cry, sing, dance or pray. At other times the latihan can be a very quiet inward experience.  e latihan usually continues for about thirty minutes and is usually done twice a week with the group. A er experience has been gained, some people do an additional latihan by themselves once a week.  e eff ects of doing the latihan also vary greatly. For some, it brings about a peaceful, gradual development. For others, it initiates a process of dramatic change in their lives. Sometimes, diffi culties must be faced as the process of puri� cation begun by the latihan takes its course. People usually have a feeling of relaxation and well-being immediately a er doing the latihan. In the longer run, they may come to trust the guidance received through the latihan as it permeates every aspect of their lives including personal relationships, family life and work. People also need helps for doing the latihan. Helpers give explanations about the basis and aims of the latihan kejiwaan of Subud for those who are interested in joining.  ey open people who have completed the waiting period and attend their latihan until they are really able to feel and receive the latihan.  ey come to the latihan place whenever there is an opening of people who have completed the waiting period. Symbol of Subud is also unique. Within the circle are also depicted seven [ 144 ] AL-ALBAB Volume 6 Number 1 June 2017 inner circles, which illustrate the existence of forces, or spirits (roh), which also return to their origins. And it is these circles within the symbol, seven in all, which depict the existence of certain forces, which are, beginning from the material force (roh kebendaan); the vegetable force (roh tumbuh-tumnuhan); the animal spirit (roh hewani); the ordinary human force (roh orang); the spirit of the perfect human being (roh rohani); the spirit of higher than that which is called roh rahmani; and the spirit higher than all the rest, the roh rabani spirit. In a talk on December 14 1957 in England, Bapak Susilo gave an explanation about the meaning of the Subud symbol. He said that the meaning of Subud is “Originating from its source and returning to the same source”. And this is represented in the Subud symbol as something round, a circle, meaning “limitless and forever returning to its origin”. And in this symbol something else is represented as well: that we do not stop on the way, but rather we go on without limit.  is means we do not hold anything back, but everything is for God, from God.  e doctrin about Merciful God in Seri Pembinaan Penghayatan Kepercyaan Kepada Tuhan Yang Maha Esa number 26 P&K department states includes God is the One, the Great, the Creator. According to events that is done in latihan kejiwaan, only God that have to be submitted and only God that can lead and repair and treat body and soul of human. All nature is creates by God, the One. All creature in the world and place a er the world is wished of God. (P&K Department, Jakarta: 46 in Nurdjana 2009: 92). Implementation of SUBUD is a leading by God but the goal of SUBUD is to submit to God through latihan kejiwaan. SUBUD as latihan kejiwaan is taught and led by God (Alif, 1988:2-3). SUBUD AND THE DISCUSSION OF RELIGION AND SOCIAL THEORIES According to Tylor, Subud is a religion because there is monotheism that includes the development of animism-polytheism- monotheism. Taylor states that the origins of religion is animism (Tylor, 29-30). Frazer theory recognizes Subud as a religion, it is because Subud has experience suas as magic (illogical) because the experience of Bapak Muhammad Subuh is similar to Prophet Muhammad that he went to somewhere in the night and he received something like light. Frazer states that the origin of religion is magic. Frazer says that the principle of magic is based on two things; something that like produces like, or that an eff ect resembles it causes; that things which have once been in contact to act on each other (Frazer, 40). In this case, the magic is supposed as blac magic or klenik as a part of Javanese Mysticism. In the third Badan [ 145 ] AL-ALBAB Volume 6 Number 1 June 2017 Kongres Kebatinan Indonesia (BKKI), the congress thereupon reiterated that Kebatinan was not a black magic or klenik but supernatural power and white magic (Patty, 1986:3).  ere are diff erent argument from Durkheim and Mircea Eliade, and even oppositing each other. Durkheim states that something which is sacred is contructed by people not by individual. Anything individual is profane. Mircea Eliade claims that daily activities of human is profane.  ere are diff erent perspective from other scholars. Eliade states that Epyphany is real of the religion and axis mundi (Eliade, 273) is center of the world (connect others). He also mention that “sui generis” is something tremendous fascinating and it could be many places. Weber provides the typology of religion into two categorizes; modern and traditionalism (Weber, 260-263). He also concerns in terms of charisma. Charisma is very revolutionary that can change suddenly. Weber describes that charisma is categorized as a defender. Its concerns perspective phenomenon in diff erent time. Weber focuses on the essence of religion, not on “what the religion is”. Mircea Eliade and Weber defend religion as a “sui generis phenomenon” (Maarif 2016: 5). Weber sees religion as the “cause.” In Contemporar time, Eliade improves her theory in modern world that is not only discuss in the historian of religion but also politic and social historian such as psycholigist and philospher. According to both Weber and Eliade, Subud is a religion because it is related to sacred and it is traditonalism. Subud has latihan kejiwaan, and latihan kejiwaan has relations with God. People who do latihan kejiwaan receive movements that come from God and are appoprite with God’s will.  e other schoolars; Frued, Durkheim and Marx; are some of those holding theories on religion.  ey seem to believe that the category of religion is constructed. Religion is a constructed reality (not exactly from society) (Marx, 143-144).  ey see religion as an “eff ect” (Maarif, 2016). Marx argues that religion is if anything the chief off ender and religion employs its skills to de� ect the anger (Marx, 144). Freud describes that trauma is one of symptom that consequences from the phenomena of religion (Freud, 94). Marx, Durkheim and Freud de� ne religion in diff erent ways because they see that religion has no bene� t to people, and even religion tends to create dependency (Durkheim, 15). Durkheim argues that religion is like an aggreement of certain groups of people.  ey decide a value and name it as a religion that contain rites and beliefs.  e other component of religion is magic. Religion is a system which balances between belief and practice (Durkheim, 29-30).  us, based on this theory Subud is not religion. As discussed earlier, Subud then is considered as [ 146 ] AL-ALBAB Volume 6 Number 1 June 2017 Kebatinan, not black magic or klenik but supernatural power and white magic (Patty, 1986:3). Formations of Secular -Christianity, Islam, Modernity is written by Talal Asad which is published in Stanford University in 2003. Talal Asad quotes his writing in Jose Casanova’s book which is explained development of modernity since Weber era.  ere are three elements: 1). Increasing structural diff erentiation of social spaces resulting in the separating religion from politic, economy, science and et cetera. 2) privatization of religion within its own sphere. 3). Declining social signi� cance of religious belief commitment and institution. Casanova states that Element 1 and 3 air viable.  e legitimate entry of religion results in modern “hybrids”: the principle of structural diff erentiation, according to which religion, economy, education, and science are located in autonomous social spaces. Element 1 and 3 as secularization thesis is falls. Asad argues that nation is said to be under God. Nature and culture is two essence things which is used by nation. If nature and culture (socity) is separated, so it is called modernity as Bruno Latour said (Blok and Jensen 2011:52). Asad also writes about Islam that Islamism and Arab nationalism concern in modernizing state. Both Asad and Latour use anthropology method. Another interesting arguent comes from talal Asad. Asad notes that secularism aff ects the study on religion. Religion has produced in� uences on politics and likewise.  e role of secularism is the construction of religion where religion is studied in academia.  e notion of secularism is that there is relatoinship between religion and nationalism. Asad believes that secularism and religion is not necessary to collide like what has happened in Indonesia. He criticizes Taylor that secularism is close with nation state (Asad 2003: 2). Secularism is separation bertween religion and state but in public (morality) and in religious law there is a phenomena as normally called as hybrid. Religion could appear in many domain including politics and education.  e needs is to bring the study of religion to that context.  is Asad theory can develop Subud terminology to become apart of the practice of a religion.  e last scholar I would like to discuss here is Richard King. He writes that orientalism occurs because of the sitiation of politic, economy, cultural power of English and English language in the world. In the early time of orientalism, many people in India stand against English. Indians say that their country is theirs.  ey did not accept orientalists. King quotes in many place from Chakrabaty, it is interesting because religious studies contributes to the construction of its object of its analysis (orintalism) (King,1999, 82). King quotes Edward Said that orientalist is everyone who teaches, writes and [ 147 ] AL-ALBAB Volume 6 Number 1 June 2017 research the Orient.  e impact of orientalism is that English has become a powerful international language (King 1999: 217). King states that there is mysticism in India. Mysticism is one of religious studies that has de� ned the way of religion. King wants to see how orientalism is placed in India. How mysticism de� ned is same as the way how religion de� nes. Mysticism is also about experience.  e construction of mysticism in the East is made by the West somehow.  e way that Christianity is de� ned is used to represent the religion in the East. King looks everything universally see it in essence. Religius studdies tend to see phenomena as universal phenomena. Orientalism is about interaction between East and West. It is real problematic things if de� nition of religion is universally applicable.  e essence eff ect is same thing with Smith that religion is true of right. Because of orientalism so Subud grows and develops in Europe and the USA. Subud it is not a religion although according to King Subud has a mystical aspect embedded on it (submit to God) with latihan kejiwaan so that some may say that it is constructed like misticism in Christianity (El-Ha� dy 1982: 63-64). SUBUD IN RELIGIOUS STUDIES Bourdieu, as quited by Wijsen, claims that he does not see the distinction between theology and science of religion in the prespective of insider or outsider. If the essential notion of religion from a postmodern perspective doesn’t use a certain boundary, both of them become blurred. It is not about the distinction about engaged or disengaged but the diff erences is about the research perspective or view of science, empirical or hermeneutic, or explanatory versus interpretative science. Wijsen (2013) sees that what makes a theologian a theologian is the practice of methodological conversion as distinct from methodological agnosticism. According to Wijsen, theology has important position in religious studies.  eology is emic but religous studies is ethic and theology is insider but religous studies is outsider. Wijsen supposes that the study of religion should employ methodological agnosticism or conversion but the most applicable methodology is methodological agnosticism.  e total methodological agnosticism is done by Snouck Hurgronje.  eoloogy and religious studies are to complete each other. Both of religious studies and theology cannot be separated becausee religious studies put theology and theology is part of religious studies.  ere is no point bertween theology and religious studies but both of them is about methodological of theology, religious studies and comparative religion (Wijsen, 2013). According to Frans Wijsen, there are two alternatives that African and European epistemologies can be reconcited or where this proves imposible [ 148 ] AL-ALBAB Volume 6 Number 1 June 2017 they can exist in mutual acceptance of their diff erences.  is paper will discusses: 1.  e distinction between theology and and religious studies, 2.  e distinction between insider and outsider perspectives in the study of religion, 3.  e distinction between seminary and university of theology, 4.  e distinction between simplex and duplex ordo system, 5.  e distinction between empirical and hermeneutic studies of religion. 6.  e distinction between methodological agnosticism and methodological conversion. For example, St. Anselm states that theology is faith seeking understanding.  ere are diff erent perspective from academic study of religion which religion as social (Tylor, Durkheim), economic (Marx), psychological (Freud).  ose all are very suitable theory to analyzed Subud, so researcher have deeper information. So Subud can be accommodated with that theory. One of the importances of religious studies is that it provides concepts to explain action of human beings such as mystic in East tradition. In this case of Subud, Barbara categorizes Subud as moe of mystical movement and a typical product of the Javanese cultural environment (Barbara 1999:95).  e leader of the Javanese Mysticism group (Kebatinan) which organized the Javenese Mystic Federation or BKKI was asked to become a member of Golongan Karya (Golkar) in Suharto era.  us, the Aliran tried to unify all the Javanese Mystical groups in a broad single organization striving for legal recognition that culminated in the National Symposium on Kebatinan Mysticism, Science of the Soul and Science of the Spirit in Indonesia (Symposium Nasional Kepercayaan-Kebatinan, Kejiwaan dan Kerohanian Indonesia) in Yogyakarta in 1970. A er that, the Kebatinan mystical group was accepted as an offi cially recognized institusion as a member of Golkar, the Gobvernment dominated political organization in December 1970.  en, the name Aliran Kebatinan was changed to become Aliran Kepercayaan (Patty 1986:10). In religious studies, we can see that Subud is a religion based on the theories from some scholars that concern in relgious studies and try to de� ne what religion is. In fourth Congress also, they discussed and tstated that there were no essential diff erence between Kebatinan and religion, namely that religion focuses on worshiping God in a formal ritual while Kebatinan focuses on the “inner-experience” of the individual and the perfection of man (Patty 1986, 71). Religous studies is important in this case because it is related to religion and can be explained as a reaction to the dogmatism and ritualism of the established monotheistic religions (Patty 1986: 73). Aactually, all of the Aliran Kepercayaan groups are worshiping God as people of other religions do. In term of religious studies, it is iportant to see that Subud as Javanese mystical sects pursuing inner-tranquility (ketentraman batin) and peacefulnss [ 149 ] AL-ALBAB Volume 6 Number 1 June 2017 through meditation (Patty 1986: 158). One the helpers of Subud said that she joins Subud to control the inner power to solve his problems in daily life and to get hakikat which is spiritual needs. CONCLUSION  e discussion of Subud and its relevant to the de� nition of religion is intersting and becoming important to the studies of religion, perticularly with regards to the teaching of misticism within religion. Subud as a unique phenomenon has taken us to the debate of wheter it is religion. Some argues that Subud is not a religion and some other do not so.  e government of Indonesia uses the category of rei� cation to see religion so that Subud is excluded from the terminology of a religion. In contrast, some scholars argue that Subud is religion since it carries out the teaching of mysticim with latihan kejiwaan. According to Marx, Durkheim and Freud, Subud is a religion because it can create dependancy. According to both theory of Weber and Eliade, SUBUD is religion since it is related to sacred things. It is the important poin in this conclusion that the discussion of the de� nition of certain practices of believe is being studied in the � elds of religious studies.  e case of Subud has shown to readers that the relation of nation and religion is still urgent to the discussion of the pratice of religion and or what it is called as Kepercayaan Kepada Tuhan Yang Maha Esa in Indonesian case.  e sociological and anthropological aspects of religion are among other signi� cant in� uences in the context of the studies of religious practices such Subud. BIBLIOGRAPHY Alif, M. R. (1988). 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