Quote:
Originally Posted by A. G. Maisey
Does anybody feel inclined to begin discussion on the ways in which Javanese society & Balinese society differ ? Most especially in the way in which these two societies understand the keris?
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From what I can see, I think the essence remains the same. In Kejawen, the Javanese sees the keris as an object to remind them of God (since they are Muslim it is Allah). From Alan's explanation above, we can see that they also believe a keris made by the Empu is positive (known as tuah, - I don't know the source of power for this in Javanese belief; is it God or some other source), but it can also serve other purposes where the owner can embed other types energy (probably known as isi - I am assuming that generally the Javanese believe that the source of power for this aspect is Djinn as I have stated in my previous post).
Current Balinese understanding also acknowledges this. A pande can make a keris that is positive; something with Taksu obviously from the Hindu God, but if a person wants to use it for other purposes, it is up to the owner to imbue the keris with other forces. (There is a video in Youtube of Pande Ketut Mudra explaining this)
I am not sure the difference or similarity between Taksu in Balinese keris and Tuah in Javanese keris.
However, I think there is a possibility that some of the original Balinese keris understanding have been lost and in the current revival many elements in Bali keris understandings are actually modified from post-Islamic Javanese understandings. I am unsure of this, just my feeling.