The things we cannot see

[A. G. Maisey]

Jaga, I used the word "Sufic" because this is an English word.

The root, "Sufi" was first used in 1653 and was used to refer to a member of a Muslim mystic ascetic sect.

From Sufi we have Sufic, ie pertaining to the Sufis or their mystic system.

In the first half of the 19th century the word "Sufism" was first used as an English language word, and the meaning attached to this word is "Islamic Mysticism".

"Islamic Mysticism" in Arabic is "Tasawwuf".

I am writing in English, I could have used "Islamic Mysticism", or "Sufism", I chose "Sufism", principally because that word is commonly used in publications written in English that deal with Islamic Mysticism.

It would have been incorrect of me to use "Tasawwuf", even if I had a very clear idea of the implications of the use of this word, which I do not have. Moreover, "Tasawwuf" is not found in Old Javanese, Modern Javanese or Bahasa Indonesia. "Sufi" does occur in Bahasa Indonesia where its meaning is "mystical", & especially in reference to Islamic mysticism.

The importance of the Sufic path in Javanese culture is that with the early spread of Islam, there was quite a lot in Islamic Mysticism that was in harmony with the existing ideas of the Javanese people. Islamic Mysticism merged with Javanese Mysticism that had developed from indigenous beliefs overlaid with Hindu-Buddhist beliefs, and Kejawen was the result.

Pretty much the same story that you have told for Sunda.

Much of the present mystical belief that surrounds the Javanese keris is the product of the Islamic campaign for domination of Jawa. The ideas and the words used to refer to these ideas are often not from the pre-Islamic Javanese lexicon, and this is the point at which it can become quite difficult to separate the real from the unreal.

It can be helpful to trace the history of the use of a word in a society and then to consider the trends in that society at the time when the word began to be used. This exercise can be quite illuminating when applied to words that have come into use Indonesian society within, say, the last 50 years.

When we consider the recent ideas that apply to the mystic aspects of the keris and we look at the words used to refer to these aspects we might feel just a little bit confused as to whether we are dealing with truly Javanese belief systems, or whether we are looking at concepts and beliefs that have been transplanted from a totally different cultural setting.

Jaga, your comments relating to the abilities of some people to touch and be touched by an alternate reality are I believe generally more or less close to the mark, however, one thing I know as an absolute certainty is that not everybody who has this ability regards it as something positive, there are those who regard the possession of these "gifts" as a curse.

[David]

Interesting conversations so far.
At this point i would just like to interject that the concept of the seen and unseen worlds is not isolated to a relatively small area in South East Asia. It is a universal concept. The names change, and certain entities can be specific to various locations, but the concepts remain the same. It's just another example of the "Name Game". Perhaps the reason that many Westerners have difficulty grasping these concepts is because of the intense indoctrination of Abrahamic religions, specifically Christianity, in Western cultures. In the United States, where i grew up, Christianity became so dominate that many people have come to believe we were always an intentional Christian nation. Anything outside those beliefs were to be considered foreign and shunned. Though a deeper investigation of these Abrahamic religions can still find a mystical current that lies beneath. It has simply been surpassed for centuries as a means to control the population. I have spent many years investigating and studying various pagan currents such Wicca and traditional Western witchcraft as well as diving deeply into the ceremonial lodge magick that arose in Europe in the 18th-19th centuries. And through my interest in drumming i have studied quite a bit about Haitian Vodoun and the African diaspora practices where i have found some remarkable parallels there to the beliefs to be found in various Indonesian cultures. Again, these concepts are universal. We are one human species living on our one and only planet. The spirits change names, many are may be specific to the exacting environments where people have interacted with them, but ultimately it is all one and the same.
This is all to say that despite what i have heard some people say, i do not believe that one must be raised in Indonesia or spend a great deal of time there to grasp these concepts of the seen and unseen world. This "magick" exists all around the world if we open ourselves up to it and though the specifics may vary the basic operations are pretty much the same. To use a computer analogy, the software changes, but the hard drive remains the same.

[A. G. Maisey]

David, in respect of the Hidden World, I agree with everything you have written, these concepts are a part of human existence.

Australian Aboriginal culture was the oldest untouched culture in the world, up until the arrival of Europeans a couple of hundred years ago.

Some Aboriginal groups in Northern Australia had previously had intermittent contact with fishermen from the Archipelago, and family ties still exist between Australian Aboriginal people and people from Sulawesi. First contact with these Sulawesi people dates back to the 1700's.

But until that time, Australian Aboriginal people had been isolated from the rest of the world for around 60,000 years.

Still, in spite of this lengthy isolation, similarities in Australian Aboriginal spiritual beliefs can be found that are not that much different to the spiritual beliefs of other populations throughout the world.

However, although I do agree that some understanding of the Hidden World will assist in an understanding of mystic/spiritual/religious values attached to the keris, I would like to see our attention brought back to the beliefs that we find to be associated with the keris itself.

For example, just how much of present day mystic belief that is attached to the keris can be considered to be belief that is re-enforced by other long standing cultural & societal belief, and just how much of this present day belief that is associated with the keris can be identified as something comparatively recent and that echoes other changes within Indonesian, and indeed, world societal change?

[David]

Originally Posted by A. G. Maisey

However, although I do agree that some understanding of the Hidden World will assist in an understanding of mystic/spiritual/religious values attached to the keris, I would like to see our attention brought back to the beliefs that we find to be associated with the keris itself.

For example, just how much of present day mystic belief that is attached to the keris can be considered to be belief that is re-enforced by other long standing cultural & societal belief, and just how much of this present day belief that is associated with the keris can be identified as something comparatively recent and that echoes other changes within Indonesian, and indeed, world societal change?

That is a very good question and i am not really sure how well we can really sort that out, though i am certainly open to the attempt. Certainly it does seem that their is quite a lot of mystical beliefs that has been attached to the keris in more recent times. While the roots of beliefs attached to Kejawèn go back for centuries, as an organized practice it seems to have a fairly recent history. While Alan has already expressed that Kejawèn is not central to our discussion about practices and beliefs associated with the keris, it does seem to me that many of the people in Jawa or other parts of Indonesia who espouse the mystical aspects of the keris have at least some belief or involvement in the Kejawèn movement. So it does seem to me that this philosophy has had at least some influence on more recent beliefs on the mysticism surrounding the keris in modern times. How much these beliefs have evolved or changed since ancient times is a question i do not have the information to answer, though i would be very interested to hear from those that do.

[A. G. Maisey]

David, in Jawa some of the concepts & ideas that are found within the Kejawen system of belief can also be found within keris systems of belief, but these concepts & ideas came from somewhere else before they entered either system of belief.

Kejawen is not central to keris belief, but both the keris and the belief system that is Kejawen might in some instances be related to one another.

However, this can be so only in Jawa.

How much of Javanese keris belief is found in Bali, and for that matter, how much of Balinese keris belief still exists in Jawa?


We are considering a wide swath of ideas when we set out look at some of the beliefs that can surround the keris, so it might help if we try to narrow things down a little and address some of these elements one at a time.

There are two very basic concepts that need to be clearly understood before we can advance, those two concepts are encapsulated in two words:-

tuah and isi

perhaps we could express our understandings of those two words within the context of keris belief?

[jagabuwana]

Originally Posted by A. G. Maisey

There are two very basic concepts that need to be clearly understood before we can advance, those two concepts are encapsulated in two words:-

tuah and isi

perhaps we could express our understandings of those two words within the context of keris belief?

Thanks for focusing the discussion, Alan. Here is my understanding of these words.

Isi means 'contents' or 'filling'. When a keris has "isi" this means that it is inhabited by a spirit - either good or bad. The old Javanese belief would have it that this spirit is one of or from nature. Newer beliefs attributable to Islam would say that jinns can inhabit keris. I think those that believe the latter would just say that the former are just types of jinn anyway. The keris as a vessel for spirit habitation or visitation is consistent with the idea that the keris is also a shrine.

Tuah - I'm not sure what the direct meaning or etymology of this word is in Javanese or BI. But anyway it refers to the keris' talismanic power or qualities. Only an Mpu can produce a keris with tuah due to their role in keris cultures as not only being masters of their craft but also having esoteric skills and knowledge. The methods by which a keris can be given power or life is known only by an Mpu. The tuah is usually tailored/matched for a particular person. Because it's a personalised affair a keris that has tuah cannot be passed onto someone else while expecting the talismanic effects of that keris to be available, let alone the same for the new custodian.

Given that keris that were made by Empus are vastly outnumbered by those that were not, most keris neither have the ability to have isi, nor do they have tuah.

Please do correct me if I'm wrong anywhere.

[A. G. Maisey]

Yep, pretty much so Jaga.

As for "wrong" I'm a bit inclined to the idea that where opinions concerning beliefs are concerned nobody can be out & out wrong, but respected masters might well have opinions that vary from the lay opinion, or even the opinion of the bulk of keris literate people.

With this sort of thing we are talking about esoteric understanding, and the very meaning of esoteric is that things of an esoteric nature are only understood by a very limited number of people.

I think I'll be out of this discussion for a few days, I'm off to look for rocks.

[Mickey the Finn]

Mods, please delete this post.

[Green]

David;

Not coming from a Christian tradition my knowledge of Christianity is very little so my opinion below may be erroneos.

But I always believe that Christianity is full of fantastical stories about the other world, satan , exorcism and all that. Just as much as eastern religions.

The way I see it, the westerners are now much less concerned about mysticism and alternate realities/universe , not because they profess Christianity or live in Christian culture but the opposite. They have come away from this culture and turn primarily to secularism which eschew the unproven unknowns.

I guess the western worlds in the dark ages or even in the 19th century were as much as the eastern world in their belief of the unexplained.

Would the swords of the knights of the crusaders for example were believed to be magical as the keris in Indonesia today? My guess is, many believed they were.

[David]

Originally Posted by Green

Not coming from a Christian tradition my knowledge of Christianity is very little so my opinion below may be erroneos.

But I always believe that Christianity is full of fantastical stories about the other world, satan , exorcism and all that. Just as much as eastern religions.

The way I see it, the westerners are now much less concerned about mysticism and alternate realities/universe , not because they profess Christianity or live in Christian culture but the opposite. They have come away from this culture and turn primarily to secularism which eschew the unproven unknowns.

I guess the western worlds in the dark ages or even in the 19th century were as much as the eastern world in their belief of the unexplained.

Would the swords of the knights of the crusaders for example were believed to be magical as the keris in Indonesia today? My guess is, many believed they were.

One of the big differences to be found between Christianity and Eastern religions is the rigid dichotomy that is found in the former. God (as it is understood) is good and Satan is evil. So all spirits that are good (angels) are of god and all other are of the devil and therefore "evil". If something is not "of God" it is to be shunned. This is not the case with the various gods and goddess of Hinduism, for instance. Concepts of good and evil are not so cut and dry. A good Christian in the Western world can't fully comprehend a goddess like Kali, for instance, who in her many manifestations can be both beneficial and destructive. The average Christian in the Western world does not think much about the unseen world that exists around them at all times. Certainly not on a daily basis. Stories about pacts with the devil and exorcisms are not really the same thing as that kind of daily existence. The concept that spirits exist in everything, from rocks, grass and trees to rivers, oceans and skys and all parts of the animal kingdom is not really a part of their daily understanding. In the exoteric church there is God, in the triad of Father, Son and Holy Spirit, and then there is the adversary of the devil that tempts one from the path of goodness. This is a very different way of experiencing the world and deity than in the East. Again, we can find the mysticism of the Gnostics, for instance, but that is a path of Christianity that was considered heretical by the Church and punishable by death in many cases.
Regarding "magic" as it pertains to the swords of the crusaders, i have no doubt that many crusaders may have had their swords blessed by priests and felt that that helped them to victory on the battlefield. I am not aware, however, of crusader swords that were created from the start with magickal intent, that were imbued with power by the smith fasting, chanting and praying over them during the forging process. Forging itself has always been considered magickal in some regard. Their is something alchemical about it, taking the raw materials of iron ore and transforming them into useful and/or deadly tools and objects. But i do not believe the same kind of spiritual/magickal intention was ever applied to Western blades in quite the same way as the keris, certainly not in such a culturally ingrained manner.

[jagabuwana]

Originally Posted by A. G. Maisey

Jaga, I used the word "Sufic" because this is an English word.

The root, "Sufi" was first used in 1653 and was used to refer to a member of a Muslim mystic ascetic sect.

From Sufi we have Sufic, ie pertaining to the Sufis or their mystic system.

In the first half of the 19th century the word "Sufism" was first used as an English language word, and the meaning attached to this word is "Islamic Mysticism".

"Islamic Mysticism" in Arabic is "Tasawwuf".

I am writing in English, I could have used "Islamic Mysticism", or "Sufism", I chose "Sufism", principally because that word is commonly used in publications written in English that deal with Islamic Mysticism.

It would have been incorrect of me to use "Tasawwuf", even if I had a very clear idea of the implications of the use of this word, which I do not have. Moreover, "Tasawwuf" is not found in Old Javanese, Modern Javanese or Bahasa Indonesia. "Sufi" does occur in Bahasa Indonesia where its meaning is "mystical", & especially in reference to Islamic mysticism.

I understand, Alan. Thank you precisely clarifying. Sufi(-ic, -ism) is a perfectly appropriate word to label what we are talking about, especially in English. My preference to use "Tasawwuf" instead, especially when first establishing my point, is related to my experience with the varieties of meanings, assumptions and associations around the word "Sufi" - many of which I believe are erroneous or untrue. But in hindsight I don't think that was necessary for this discussion and it might even cause some confusion. In any case, we're on the same page.

Originally Posted by Green

The way I see it, the westerners are now much less concerned about mysticism and alternate realities/universe , not because they profess Christianity or live in Christian culture but the opposite. They have come away from this culture and turn primarily to secularism which eschew the unproven unknowns.

I agree with this, Green. I think the difference is that the West's relationship with religion and spirituality is framed through having a personal religion or spirituality. Contrast this with, say, Japan - who statistically on paper are highly irreligious but commonly do Shinto-Buddhist practices as part of public life, like going to shrines to give thanks or offer prayers. It's a socio-cultural form of religion which demands very little when it comes to personal conviction and belief, which makes it much easier for the society to have a relationship with the divine. It's spirituality as something you do, not as something you have. If the West had this - whether it was through a persistence of its pagan folk beliefs or otherwise - I think we'd see even secular Westerners "doing" religion, because it doesn't entail the same seemingly irreconcilable cognitive dissonance of claiming to be secular while also having a personal belief in the Grace of Christ.

And I think the keris is so attractive to people who crave this kind of spirituality but who wish to remain secular, or for those who want to be able to neatly compartamentalise their public secularity and private spirituality. It is a tool by which you can remember or contemplate the metaphysical, without necessarily needing to adopt Javanese mysticism, Islamic mysticism or anything else. For me, it is one way that I can constantly be reminded of the divine and of my ancestors. For others, it might be the only gateway to the spiritual that they can relate to, even though it is not from their culture.

Originally Posted by A. G. Maisey

..we have the charlatans who buy a keris in Pasar Triwindu early on Monday morning, and by Tuesday evening that keris has become a magical pusaka that materialized from the earth during meditation on Gunung Lawu. It has probably acquired a certificate or two along the way that guarantees it is the residence of a powerful and ethical khodam who will invariably assist the custodian in achieving his earthly desires. A powerful presence, something like Aladdin's genie of the lamp, except that you usually don't get to see the khodam.

..Some of these charlatans have now become international, and they are actively besmirching the truth and reality of the keris. To be frank, this is something that offends me, I would very much like to encourage a better understanding of the real esoteric aspects of the keris, so that people might have some chance of identifying the possible from the impossible, or put another way, identifying attributed powers that might be accepted by a learned ahli keris, and powers that might be dismissed with a smile.

Perhaps a little bit of understanding of the way in which the elements of the Hidden World do function might help people with a minimal understanding of these forces to differentiate between the possible & the impossible, the real & the unreal.

Perhaps this understanding might be assisted by the opening up of opinions, beliefs and experiences of keris interested people.

What I've written above I believe partially explains why these charlatans never seem to go out of business. People want real magic, real spirituality in their life. If they don't find it in orthodox, organised religion, they will seek it elsewhere. For how popular Islam is in Indonesia, if public religiosity is anything to go by, I actually believe that it's the result of a deep unseen iceberg of being socially, culturally, spiritually untethered from its syncretic roots. And if it can't be accessed, experienced and practiced as a people without coming under scrutiny or serious accusations of idolatry, then it will be sold by the charlatan or it will be at the behest of being defined by people claiming to know things they don't.