[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.