The Flying Keris

Pusaka · 17th January 2019, 10:13 PM

I dont think most (if any) modern keris makers imbue the keris they are making with anything. They just make it as fast as possible so that they can start the next one

A. G. Maisey · 17th January 2019, 11:49 PM

That is not quite so Pusaka.

It may appear to be so to somebody on the outside looking in, and yes, in many cases it is so, but there is at least one Balinese Pande who can still create a keris using the correct mantras and ceremonies.

During the 1980's there were two empus in Jawa who would accept commissions for a traditionally made keris.

If a keris is being made as an art work, or as an item of commerce, it would be totally inappropriate and commercially unviable to create it using the traditional offerings, mantras and prohibitions, so it cannot be expected that a keris that has been made as an item of commerce will have too much of the esoteric about it.

However, much of this business of a keris having some particular essence or power is rooted in the beliefs of its custodian, and there are those who believe that even an "empty" keris can have particular powers called into it.

There is something else that must be mentioned too, and that is that even for a keris that is believed to have some particular esoteric content, that content will only be accessible by a particular person, and it is usually not of the nature imagined by non-initiates. An example of this would be the true pusaka keris that acts as a binding agent that brings together all custodians of previous generations with all members of a kin group in the present generation.

There has probably been more uninformed rubbish written about the "magic" powers of The Keris than perhaps all other cultural artifacts.

We must never forget that The Keris has the nature of a meru and as such it is an empty place waiting the entry of a spiritual entity, thus care must be exercised to ensure that whatever entity might care to take up permanent or passing residence in the keris is not of a negative nature.

Pusaka · 18th January 2019, 11:42 AM

Maisey thanks for that, I think this guy in Bali is a rarity perhaps because he is a Hindu these mantras have survived there. These mantras as I understand it are all vedic and I question their survival in Islamic Indonesia. They are most likely to be replaced with Islamic prayer and if so the whole efficiency is lost.
Same with the making of cimande oil, it requires vedic mantras to be chanted over it as far as I understand, how will a strict Muslim chant vedic mantra, again the temptation is to replace it with verse from the Koran.

I was reading another thread on here where you say that you like to drench your keris in WD40, and then paint them with Sandalwood oil mix. I was always told you must not put unnatural oils on a live keris as it will kill it, the smoke and the oil is its food. I dont think it would enjoy WD40 what do you think?

Bill M · 18th January 2019, 12:24 PM

Quote:

Originally Posted by Pusaka

Maisey thanks for that, I think this guy in Bali is a rarity perhaps because he is a Hindu these mantras have survived there. These mantras as I understand it are all vedic and I question their survival in Islamic Indonesia. They are most likely to be replaced with Islamic prayer and if so the whole efficiency is lost.
Same with the making of cimande oil, it requires vedic mantras to be chanted over it as far as I understand, how will a strict Muslim chant vedic mantra, again the temptation is to replace it with verse from the Koran.

I am curious about your comments. What are your sources? Or are you just espousing your personal opinions?

It was my understanding that Indonesian Islam is founded and intermixed with previous religions and varies that even though the majority of Indonesia is Islam, but syncretic with other religions.

Quite different from than the Middle East Islam.

So it could be, and possibly would be, Islamic prayer still be infused in the keris.

Pusaka · 18th January 2019, 03:00 PM

Quote:

Originally Posted by Bill M

I am curious about your comments. What are your sources? Or are you just espousing your personal opinions?

It was my understanding that Indonesian Islam is founded and intermixed with previous religions and varies that even though the majority of Indonesia is Islam, but syncretic with other religions.

Quite different from than the Middle East Islam.

So it could be, and possibly would be, Islamic prayer still be infused in the keris.

Well I used to practice Silat and so learnt a few things regarding Keris through that, plus reading, plus Indonesian friends who sell and deal with keris.

As to the harmony in Indonesia between Islam and other religions you speak of...Nope!

Just one example below but you can find many

"Borobudur, Islamists target Indonesia’s most important Buddhist temple
by Mathias HariyadiThe complex, a UNESCO World Heritage Site, risks being destroyed like the Buddhas of Bamiyan. Authorities strengthen security measures. Citizens invited to participate in the defense of "cultural heritage". President Yudhoyono declares jihadist violence "humiliating" for Islam....."

http://www.asianews.it/news-en/Borob...ple-31946.html

You also suggest that a vedic mantra can be replaced by an Islamic prayer and the outcome will be the same, not so because it has everything to do with a knowledge of sound. The whole Science of mantra is based on sound, tone, melody and the effects these cause. You cannot replace these "formulas" (sonic compositions) with some Islamic prayer of your choosing and expect the same result.

kronckew · 18th January 2019, 05:46 PM

Quote:

Originally Posted by Pusaka

...

I was reading another thread on here where you say that you like to drench your keris in WD40, and then paint them with Sandalwood oil mix. I was always told you must not put unnatural oils on a live keris as it will kill it, the smoke and the oil is its food. I dont think it would enjoy WD40 what do you think?

Heck, I don't use WD40 on any weapon, it's OK for loosening nuts on other items, but isn't even a good rust preventative, mediocre at best. It dries eventually, leaving a residue.

I do use Ballistol, but not on my only kris...Smells nicer too, no known hazards to life.

A. G. Maisey · 18th January 2019, 07:11 PM

Well, I've just read through the posts that have been entered since my previous one.

It does seem that I need to set some time aside to respond to these posts, they are not the sort of thing that I can dash off a 3 minute response to, and I'll do that just as soon as I can arrange the time.

David · 19th January 2019, 12:23 AM

Well, i'm going to let Alan respond to these comments first.
But in the meantime, please refrain from adding political/religious controversy to these pages. Thank you.

A. G. Maisey · 19th January 2019, 12:24 PM

A warning:- this post is long, and for anybody who does not have a solid interest in keris and Indonesia, it will be very boring, so just give it a miss and move on to a different thread.

David, I have noted your request, and I shall do my best to comply, however, it may prove to be quite difficult to discuss matters which are by their very nature, religious, without mentioning religion. Politics I can probably skirt around, but once again, in order to respond adequately to some of the matters raised, accurate, defensible responses must inevitably touch on political matters.

However, taking the meaning of "controversy" as given by Oxford, I can most certainly avoid controversy, because I will not engage in any debate in respect of what follows.

Kronckew & Oils
I do agree with you in that Ballistol, and probably most other oils designed for firearms are far superior as protectants and/or lubricants than is WD40 and the traditional oils used on items of tosan aji.
But the reason I use WD40 is not because I want it to act as either a lubricant or a protectant. I use it to remove moisture and dirt. I use it as a cleaning agent.
WD 40 displaces water (WD = water displacer), as a drench it also removes dirt and the residue left by brushing with mineral turpentine and the accumulation of maintenance failure.
The process of cleaning tosan aji involves the use of water, as does the staining of tosan aji, and as does also the staining of damascus steel --- of which I have made a more than a little. If we simply want to clean up a lightly rusted blade, a soak or repeated drenching with WD40 will assist in removal of the rust. We can then work at mechanical removal, wash down with turps, use the WD40 again to remove the turps.
After the solvents in the WD40 have evaporated a light residue will be left on the blade, it does no harm, and then a protectant oil can be applied. With tosan aji that protectant oil is a base oil + a fragrant oil. This is not a good protectant, but it is a traditional protectant. Ballistol is vastly superior as a protectant, but no traditionalist would ever use Ballistol or any other oil with such a smell on a piece of tosan aji.

After applying the fragrant oil I wrap the blade in a plastic sleeve. I have blades prepared for storage in this way that have gone without any need for attention for more than 20 years. I live 25 meters from a salt water lake.

Before WD40 became available, which was probably in the 1960's where I live, I used a penetrating oil in the same way that I now use WD40. I think WD40 was originally developed by the US military as a cleaning agent for missiles.

We need to understand why we use WD40.

Indonesia and Tolerance
In the 19th century a couple of British ethnologists first coined the name "Indonesia, or "Indunesia" for the string of islands that were variously known as the Dutch East Indies, the Indian Archipelago, the Malay Archipelago, Nusantara and maybe a few more names. In 1945 Sukarno used the name Indonesia when he read the Proclamation of Indonesian Independence. Since that time "Indonesia" has been used as the short title for the Republic of Indonesia.

As a country Indonesia is young, and it embraces many cultures, it is quite incorrect to think of Indonesia as a coherent entity with everybody going in the same direction. Prior to Dutch occupation and control the islands of Indonesia were under the control of a large number of minor rulers. Throughout history we find that one political entity in the Archipelago will dominate for a time, and then be replaced by another. Since at least the 14th century the dominant culture in Maritime South East Asia has been Java. Today Java is the dominant culture in Indonesia, something that the peoples of the other Indonesian societal groups find to be somewhat difficult to accept.

So, when we speak of any Indonesian characteristic, such as religious tolerance, we really need to qualify that with identification of the segment of the nation of which we speak:- just lumping all Indonesian people into one basket named "Tolerance" is not at all a wise way to go.

When the political philosophy of Indonesia was established, its foundational tenets were expressed in the Panca Sila:-
1 BELIEF IN THE ONE AND ONLY GOD
2 JUST AND CIVILIZED HUMANITY
3 THE UNITY OF INDONESIA
4 DEMOCRACY GUIDED BY THE INNER WISDOM IN THE UNANIMITY
ARISING OUT OF DELIBERATIONS AMONGST REPRESENTATIVES
5 SOCIAL JUSTICE FOR THE WHOLE OF THE PEOPLE OF INDONESIA

The idea of belief in one God guaranteed freedom of religion, provided that the religion held to the idea of "One God". The religions recognised by the new state of Indonesia were:-
Islam, Protestant Christianity, Roman-Catholic Christianity, Hinduism, Buddhism and Confucianism

This echoed the religious freedom that was present in the Golden Age of Majapahit, Majapahit accepted that a man had freedom to worship his God in his own way. So philosophically both the old Hindu-Buddhist kingdom of Majapahit, and the new state of Indonesia granted freedom of religion to all members of the community.

This restriction of the designated accepted religions created some difficulties. In Bali it generated the reshaping of Bali-Hindu into Agama Hindu Dharma, in Java it resulted in the vast numbers of rural people who still observed traditional indigenous beliefs, in nominating Islam as their religion. These people are popularly termed "Abangan", "bang" being Javanese for "red" in reference to the red soil from which they live. They are nominally Muslim, but in reality their beliefs are the beliefs of their ancestors, for more than 2000 years before them.

The Abangan people are thought of as "Islam Kartu Penduduk", that is "Identification Card Islamic" (in Indonesia everybody must carry an identification card). This is a major reason why Indonesia is the most populous Islamic nation on earth. Java is the most densely populated island in Indonesia, and one of the most densely populated places on earth. So, when we think of Indonesia as Islamic, we need to temper our ideas by taking account of just how many people identified in government statistics as Islamic are in fact followers of any strict Islamic code. As numerous authorities have commented:- Islam in Java is unlike Islam in any other part of the world.

In recent years Indonesia has seen the rise of radical Islam. We have seen a number of bombings and attacks on Churches and police stations, but it is very important to understand that these actions that have been taken by an infinitesimally small number of misguided people do not in any way represent the character of the Indonesian people, most especially do these actions not represent the character of either the Javanese people or the Balinese people. In fact, the common people of both these places are greatly grieved by the events that have taken place within their societies, but the general attitude is one of "acceptance".

There is good in the world as well as evil, in fact good cannot exist without evil, both must be present in order to achieve balance, further, good can be evil, and evil can be good.

So, yes, religious tolerance and religious freedom are inseparable from the guiding philosophy that founded the Indonesian state, and for at least the people of Java and Bali, this tolerance is an ingrained element of their societies, and of the character of individual people.

However in some parts of Indonesia there is a somewhat less tolerant attitude.

Those who have an interest in this subject of tolerance and intolerance in Indonesia will find plenty of information by asking Dr. Google a few pointed questions.

Here is a short list of relevant texts that will be useful in assisting understanding:-

Anderson Benedict R. O'G., "Mythology and the Tolerance of the Javanese", Cornell University, Ithaca,
New York, 1965

de Graaf H.J. , Pigeaud Th.G.Th., "Kerajaan-Kerajaaan Islam Pertama di Jawa", PT Pustaka Grafitipers,
Jakarta, 1986

Eisman Fred B. jr., "Sekala and Niskala", Periplus Editions, First Edition 1990,
ISBN 0-945971-03-6

Geertz Clifford, "The Religion of Java", The Free Press, Glencoe Illinois, (1960), Library of Congress
Catalogue Card No. 59-13863

Hadisutrisno Budiono, "Islam Kejawen", Eule Book, ISBN 978-602-95078-0-5

Koentjaraningrat, "Kebudayaan Jawa", PN Balai Pustaka, Jakarta, 1984
Mulder Niels, "Abangan Javanese Religious Thought and Practice", in Bijdragen Tot de Taal, Land- en
Volkenkunde # 139-2, 1983

Negoro Suryo S., "Kejawen, Javanese Spiritual Teaching", CV Buana Raya,
Surakarta, 2000

The Nature of the Keris

Contrary to popular belief the vast majority of Javanese keris that we find today were made as items of trade. Since about 1750 the keris in Jawa has had the nature of a requisite item of dress with the secondary nature of a weapon, a nature somewhat similar to the nature of the European small sword.

Where the keris differs from the small sword is that the people for whom the keris was intended have a very different view of the world to the view of the world that is usual for Europeans. Thus we find that in even the ordinary keris, made as an item of trade, there in usually an inherent talismanic value, that value is usually attached to the pamor motif, but can also be attached to the dhapur or form.

The way in which to understand dhapur is that the dhapur or form can be associated with particular stations in life or professions. For example, a keris with one of the kebo dhapurs can be understood as being favourable for a person who is in some way associated with agriculture or husbandry.

Popular belief has it that there are two possible esoteric attachments to a keris, the first is the tuah, the talismanic value of the keris. For example, pamor wos wutah (scattered rice grains) is an effective talisman against need, udan mas (golden rain) assists in the accumulation of wealth, and so on. It is important to understand that Javanese magic, like all Malay based magic, is sympathetic in nature.

The other esoteric attachment to a keris is the isi, literally, the content of the blade, that which dwells within the blade, and that isi can be either good or evil, and sometimes both.

The presence, and the effectiveness of both the tuah and the isi depends entirely upon the belief of the custodian of the keris, or upon the interaction between the keris and a person. The existence of both the isi and the effectiveness of the tuah is a product of human interaction with the keris, neither can exist without that interaction.

A very, very small number of Javanese keris were made as pusaka keris for a specific person. If a person wanted a pusaka keris he would first and foremost need to be a very wealthy person, and secondly the empu would need to agree to accept him as a client.

This second requirement could never be taken for granted, because if the empu could not read that potential client, he would usually reject the commission. The reason for the wealth requirement is that a pusaka keris requires observances, prohibitions, offerings, and slametans at specific points during manufacture. The empu is not making just another keris, he is making a shrine.

In Bali it seems that things were perhaps a little different. Much of Balinese traditional observance and belief was disrupted by the puputans, but it would appear that a greater proportion of Balinese keris were made on commission than was the case in Java, whilst the role of talismanic intent seems to have been far less. The Balinese keris was primarily a weapon, with a secondary role as an item of dress.

Indonesian Forge technology

Indonesian forge technology is primitive. At the present time in Jawa, most, if not all makers of keris have to greater or lesser degree copied European technology, but even so, most forges are not the dark, enclosed space that we associate with the European smith, the Javanese forge might be in a shed with perhaps only one side, and that one side will most likely be woven leaves.

If we look at the way in which many common smiths work, the smiths who make tools, reset springs, fit wheel rims and etc, those forges can be in the open air, under the shade of a tree, and the fire is most likely in a small depression in the ground, and blown by ububan, two tubes of bambu powered by big plungers that look like feather dusters, you can see this in the forge stele at Candi Sukuh:-

http://www.kerisattosanaji.com/CANDI...OTOSPAGE1.html

Understanding of the keris is not something that just sort of "happens". It requires continual dedication over a number of years and serious targeted study. If these things are not to one's liking it is perhaps better not to attempt understanding but simply to accumulate.

Bill M · 18th January 2019, 12:06 PM

Quote:

Originally Posted by A. G. Maisey

That is not quite so Pusaka.

It may appear to be so to somebody on the outside looking in, and yes, in many cases it is so, but there is at least one Balinese Pande who can still create a keris using the correct mantras and ceremonies.

During the 1980's there were two empus in Jawa who would accept commissions for a traditionally made keris.

If a keris is being made as an art work, or as an item of commerce, it would be totally inappropriate and commercially unviable to create it using the traditional offerings, mantras and prohibitions, so it cannot be expected that a keris that has been made as an item of commerce will have too much of the esoteric about it.

However, much of this business of a keris having some particular essence or power is rooted in the beliefs of its custodian, and there are those who believe that even an "empty" keris can have particular powers called into it.

There is something else that must be mentioned too, and that is that even for a keris that is believed to have some particular esoteric content, that content will only be accessible by a particular person, and it is usually not of the nature imagined by non-initiates. An example of this would be the true pusaka keris that acts as a binding agent that brings together all custodians of previous generations with all members of a kin group in the present generation.

There has probably been more uninformed rubbish written about the "magic" powers of The Keris than perhaps all other cultural artifacts.

We must never forget that The Keris has the nature of a meru and as such it is an empty place waiting the entry of a spiritual entity, thus care must be exercised to ensure that whatever entity might care to take up permanent or passing residence in the keris is not of a negative nature.

WOW! Beautifully said! I am in alignment.

Bill M · 18th January 2019, 01:04 PM

Quote:

Originally Posted by A. G. Maisey

We must never forget that The Keris has the nature of a meru and as such it is an empty place waiting the entry of a spiritual entity, thus care must be exercised to ensure that whatever entity might care to take up permanent or passing residence in the keris is not of a negative nature.

"there is nothing either good or bad, but thinking makes it so."

I suppose - I am open to questions - that most keris were made for an individual, perhaps factoring in the person's status, possibly a scholar or military. As well as the person's numerology and other factors such as auspicious astrological events.

The finer keris may have been made to greater exacting standards. The more Beauty, in terms of the original custodian and those that follow - and the Beauty is always personal.

The greater Beauty has power as with all artifacts.

But the original pande whom made the keris infused the nature of the original custodian. That "nature" could be very positive for a scholarly individual, but might be very negative to a warlike individual and vice versa.

So, by the nature of the keris could affect present custodian, and as Alan Maisey so well said, there is a line of past custodians who have connected with the keris over time.

Personally, my fascination with the keris is that most were handmade. Imagine a dark hellish forge where the blade was made. Fire, hammering, folding, quenched and carefully made. Likely it would have been dark, so the pande could judge the heat by the color of the metal.

The blade was birthed in fire, smoke, noise. Then, is a very different setting, the dress was made. Different craftsman. Light, beauty, incense, quietude, the keris was clothed.

All these could have been done on auspicious events. It could and possibly did take years. Making a keris "right" would take time.

At some point in the process, the blade was cleaned, stained and anointed. It was renewed in yearly ceremonies. Dress was changed by the custodians many times during their lifetimes. Could be events of birth, puberty, marriage, even the fortunes of the custodians.

The dress is really just a dress. In the blade, the heart and soul resides.

Respect the blade. "respect" and "fear" are the same root word.

Think about this.

19th January 2019, 12:24 PM	#9
A. G. Maisey Member Join Date: May 2006 Posts: 7,015	A warning:- this post is long, and for anybody who does not have a solid interest in keris and Indonesia, it will be very boring, so just give it a miss and move on to a different thread. David, I have noted your request, and I shall do my best to comply, however, it may prove to be quite difficult to discuss matters which are by their very nature, religious, without mentioning religion. Politics I can probably skirt around, but once again, in order to respond adequately to some of the matters raised, accurate, defensible responses must inevitably touch on political matters. However, taking the meaning of "controversy" as given by Oxford, I can most certainly avoid controversy, because I will not engage in any debate in respect of what follows. Kronckew & Oils I do agree with you in that Ballistol, and probably most other oils designed for firearms are far superior as protectants and/or lubricants than is WD40 and the traditional oils used on items of tosan aji. But the reason I use WD40 is not because I want it to act as either a lubricant or a protectant. I use it to remove moisture and dirt. I use it as a cleaning agent. WD 40 displaces water (WD = water displacer), as a drench it also removes dirt and the residue left by brushing with mineral turpentine and the accumulation of maintenance failure. The process of cleaning tosan aji involves the use of water, as does the staining of tosan aji, and as does also the staining of damascus steel --- of which I have made a more than a little. If we simply want to clean up a lightly rusted blade, a soak or repeated drenching with WD40 will assist in removal of the rust. We can then work at mechanical removal, wash down with turps, use the WD40 again to remove the turps. After the solvents in the WD40 have evaporated a light residue will be left on the blade, it does no harm, and then a protectant oil can be applied. With tosan aji that protectant oil is a base oil + a fragrant oil. This is not a good protectant, but it is a traditional protectant. Ballistol is vastly superior as a protectant, but no traditionalist would ever use Ballistol or any other oil with such a smell on a piece of tosan aji. After applying the fragrant oil I wrap the blade in a plastic sleeve. I have blades prepared for storage in this way that have gone without any need for attention for more than 20 years. I live 25 meters from a salt water lake. Before WD40 became available, which was probably in the 1960's where I live, I used a penetrating oil in the same way that I now use WD40. I think WD40 was originally developed by the US military as a cleaning agent for missiles. We need to understand why we use WD40. Indonesia and Tolerance In the 19th century a couple of British ethnologists first coined the name "Indonesia, or "Indunesia" for the string of islands that were variously known as the Dutch East Indies, the Indian Archipelago, the Malay Archipelago, Nusantara and maybe a few more names. In 1945 Sukarno used the name Indonesia when he read the Proclamation of Indonesian Independence. Since that time "Indonesia" has been used as the short title for the Republic of Indonesia. As a country Indonesia is young, and it embraces many cultures, it is quite incorrect to think of Indonesia as a coherent entity with everybody going in the same direction. Prior to Dutch occupation and control the islands of Indonesia were under the control of a large number of minor rulers. Throughout history we find that one political entity in the Archipelago will dominate for a time, and then be replaced by another. Since at least the 14th century the dominant culture in Maritime South East Asia has been Java. Today Java is the dominant culture in Indonesia, something that the peoples of the other Indonesian societal groups find to be somewhat difficult to accept. So, when we speak of any Indonesian characteristic, such as religious tolerance, we really need to qualify that with identification of the segment of the nation of which we speak:- just lumping all Indonesian people into one basket named "Tolerance" is not at all a wise way to go. When the political philosophy of Indonesia was established, its foundational tenets were expressed in the Panca Sila:- 1 BELIEF IN THE ONE AND ONLY GOD 2 JUST AND CIVILIZED HUMANITY 3 THE UNITY OF INDONESIA 4 DEMOCRACY GUIDED BY THE INNER WISDOM IN THE UNANIMITY ARISING OUT OF DELIBERATIONS AMONGST REPRESENTATIVES 5 SOCIAL JUSTICE FOR THE WHOLE OF THE PEOPLE OF INDONESIA The idea of belief in one God guaranteed freedom of religion, provided that the religion held to the idea of "One God". The religions recognised by the new state of Indonesia were:- Islam, Protestant Christianity, Roman-Catholic Christianity, Hinduism, Buddhism and Confucianism This echoed the religious freedom that was present in the Golden Age of Majapahit, Majapahit accepted that a man had freedom to worship his God in his own way. So philosophically both the old Hindu-Buddhist kingdom of Majapahit, and the new state of Indonesia granted freedom of religion to all members of the community. This restriction of the designated accepted religions created some difficulties. In Bali it generated the reshaping of Bali-Hindu into Agama Hindu Dharma, in Java it resulted in the vast numbers of rural people who still observed traditional indigenous beliefs, in nominating Islam as their religion. These people are popularly termed "Abangan", "bang" being Javanese for "red" in reference to the red soil from which they live. They are nominally Muslim, but in reality their beliefs are the beliefs of their ancestors, for more than 2000 years before them. The Abangan people are thought of as "Islam Kartu Penduduk", that is "Identification Card Islamic" (in Indonesia everybody must carry an identification card). This is a major reason why Indonesia is the most populous Islamic nation on earth. Java is the most densely populated island in Indonesia, and one of the most densely populated places on earth. So, when we think of Indonesia as Islamic, we need to temper our ideas by taking account of just how many people identified in government statistics as Islamic are in fact followers of any strict Islamic code. As numerous authorities have commented:- Islam in Java is unlike Islam in any other part of the world. In recent years Indonesia has seen the rise of radical Islam. We have seen a number of bombings and attacks on Churches and police stations, but it is very important to understand that these actions that have been taken by an infinitesimally small number of misguided people do not in any way represent the character of the Indonesian people, most especially do these actions not represent the character of either the Javanese people or the Balinese people. In fact, the common people of both these places are greatly grieved by the events that have taken place within their societies, but the general attitude is one of "acceptance". There is good in the world as well as evil, in fact good cannot exist without evil, both must be present in order to achieve balance, further, good can be evil, and evil can be good. So, yes, religious tolerance and religious freedom are inseparable from the guiding philosophy that founded the Indonesian state, and for at least the people of Java and Bali, this tolerance is an ingrained element of their societies, and of the character of individual people. However in some parts of Indonesia there is a somewhat less tolerant attitude. Those who have an interest in this subject of tolerance and intolerance in Indonesia will find plenty of information by asking Dr. Google a few pointed questions. Here is a short list of relevant texts that will be useful in assisting understanding:- Anderson Benedict R. O'G., "Mythology and the Tolerance of the Javanese", Cornell University, Ithaca, New York, 1965 de Graaf H.J. , Pigeaud Th.G.Th., "Kerajaan-Kerajaaan Islam Pertama di Jawa", PT Pustaka Grafitipers, Jakarta, 1986 Eisman Fred B. jr., "Sekala and Niskala", Periplus Editions, First Edition 1990, ISBN 0-945971-03-6 Geertz Clifford, "The Religion of Java", The Free Press, Glencoe Illinois, (1960), Library of Congress Catalogue Card No. 59-13863 Hadisutrisno Budiono, "Islam Kejawen", Eule Book, ISBN 978-602-95078-0-5 Koentjaraningrat, "Kebudayaan Jawa", PN Balai Pustaka, Jakarta, 1984 Mulder Niels, "Abangan Javanese Religious Thought and Practice", in Bijdragen Tot de Taal, Land- en Volkenkunde # 139-2, 1983 Negoro Suryo S., "Kejawen, Javanese Spiritual Teaching", CV Buana Raya, Surakarta, 2000 The Nature of the Keris Contrary to popular belief the vast majority of Javanese keris that we find today were made as items of trade. Since about 1750 the keris in Jawa has had the nature of a requisite item of dress with the secondary nature of a weapon, a nature somewhat similar to the nature of the European small sword. Where the keris differs from the small sword is that the people for whom the keris was intended have a very different view of the world to the view of the world that is usual for Europeans. Thus we find that in even the ordinary keris, made as an item of trade, there in usually an inherent talismanic value, that value is usually attached to the pamor motif, but can also be attached to the dhapur or form. The way in which to understand dhapur is that the dhapur or form can be associated with particular stations in life or professions. For example, a keris with one of the kebo dhapurs can be understood as being favourable for a person who is in some way associated with agriculture or husbandry. Popular belief has it that there are two possible esoteric attachments to a keris, the first is the tuah, the talismanic value of the keris. For example, pamor wos wutah (scattered rice grains) is an effective talisman against need, udan mas (golden rain) assists in the accumulation of wealth, and so on. It is important to understand that Javanese magic, like all Malay based magic, is sympathetic in nature. The other esoteric attachment to a keris is the isi, literally, the content of the blade, that which dwells within the blade, and that isi can be either good or evil, and sometimes both. The presence, and the effectiveness of both the tuah and the isi depends entirely upon the belief of the custodian of the keris, or upon the interaction between the keris and a person. The existence of both the isi and the effectiveness of the tuah is a product of human interaction with the keris, neither can exist without that interaction. A very, very small number of Javanese keris were made as pusaka keris for a specific person. If a person wanted a pusaka keris he would first and foremost need to be a very wealthy person, and secondly the empu would need to agree to accept him as a client. This second requirement could never be taken for granted, because if the empu could not read that potential client, he would usually reject the commission. The reason for the wealth requirement is that a pusaka keris requires observances, prohibitions, offerings, and slametans at specific points during manufacture. The empu is not making just another keris, he is making a shrine. In Bali it seems that things were perhaps a little different. Much of Balinese traditional observance and belief was disrupted by the puputans, but it would appear that a greater proportion of Balinese keris were made on commission than was the case in Java, whilst the role of talismanic intent seems to have been far less. The Balinese keris was primarily a weapon, with a secondary role as an item of dress. Indonesian Forge technology Indonesian forge technology is primitive. At the present time in Jawa, most, if not all makers of keris have to greater or lesser degree copied European technology, but even so, most forges are not the dark, enclosed space that we associate with the European smith, the Javanese forge might be in a shed with perhaps only one side, and that one side will most likely be woven leaves. If we look at the way in which many common smiths work, the smiths who make tools, reset springs, fit wheel rims and etc, those forges can be in the open air, under the shade of a tree, and the fire is most likely in a small depression in the ground, and blown by ububan, two tubes of bambu powered by big plungers that look like feather dusters, you can see this in the forge stele at Candi Sukuh:- http://www.kerisattosanaji.com/CANDI...OTOSPAGE1.html Understanding of the keris is not something that just sort of "happens". It requires continual dedication over a number of years and serious targeted study. If these things are not to one's liking it is perhaps better not to attempt understanding but simply to accumulate. Last edited by A. G. Maisey; 19th January 2019 at 12:34 PM.

17th January 2019, 10:13 PM	#1
Pusaka Member Join Date: Nov 2005 Posts: 341	I dont think most (if any) modern keris makers imbue the keris they are making with anything. They just make it as fast as possible so that they can start the next one

17th January 2019, 11:49 PM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 7,015	That is not quite so Pusaka. It may appear to be so to somebody on the outside looking in, and yes, in many cases it is so, but there is at least one Balinese Pande who can still create a keris using the correct mantras and ceremonies. During the 1980's there were two empus in Jawa who would accept commissions for a traditionally made keris. If a keris is being made as an art work, or as an item of commerce, it would be totally inappropriate and commercially unviable to create it using the traditional offerings, mantras and prohibitions, so it cannot be expected that a keris that has been made as an item of commerce will have too much of the esoteric about it. However, much of this business of a keris having some particular essence or power is rooted in the beliefs of its custodian, and there are those who believe that even an "empty" keris can have particular powers called into it. There is something else that must be mentioned too, and that is that even for a keris that is believed to have some particular esoteric content, that content will only be accessible by a particular person, and it is usually not of the nature imagined by non-initiates. An example of this would be the true pusaka keris that acts as a binding agent that brings together all custodians of previous generations with all members of a kin group in the present generation. There has probably been more uninformed rubbish written about the "magic" powers of The Keris than perhaps all other cultural artifacts. We must never forget that The Keris has the nature of a meru and as such it is an empty place waiting the entry of a spiritual entity, thus care must be exercised to ensure that whatever entity might care to take up permanent or passing residence in the keris is not of a negative nature.

18th January 2019, 11:42 AM	#3
Pusaka Member Join Date: Nov 2005 Posts: 341	Maisey thanks for that, I think this guy in Bali is a rarity perhaps because he is a Hindu these mantras have survived there. These mantras as I understand it are all vedic and I question their survival in Islamic Indonesia. They are most likely to be replaced with Islamic prayer and if so the whole efficiency is lost. Same with the making of cimande oil, it requires vedic mantras to be chanted over it as far as I understand, how will a strict Muslim chant vedic mantra, again the temptation is to replace it with verse from the Koran. I was reading another thread on here where you say that you like to drench your keris in WD40, and then paint them with Sandalwood oil mix. I was always told you must not put unnatural oils on a live keris as it will kill it, the smoke and the oil is its food. I dont think it would enjoy WD40 what do you think?

18th January 2019, 07:11 PM	#7
A. G. Maisey Member Join Date: May 2006 Posts: 7,015	Well, I've just read through the posts that have been entered since my previous one. It does seem that I need to set some time aside to respond to these posts, they are not the sort of thing that I can dash off a 3 minute response to, and I'll do that just as soon as I can arrange the time.

19th January 2019, 12:23 AM	#8
David Keris forum moderator Join Date: Aug 2006 Location: Nova Scotia Posts: 7,218	Well, i'm going to let Alan respond to these comments first. But in the meantime, please refrain from adding political/religious controversy to these pages. Thank you.