Intangible Values of the Keris - a short commentary

Salam hormat and greetings noble folks.

As a Malay, the keris is very close and very dear to me. I received my first real keris when I was still a teenager. I began reading up on the keris and sat with elders to learn more about this noble blade. Nonetheless, one statement from my late Guru stuck with me: The keris is just a symbol (Keris ni lambang jaa). It took me some 20 years to explore and discover what he meant by these words.

The keris is made up of three main parts: hulu (hilt), bilah (blade) and sarung (sheath). This relates directly with the concept of zahir (physical) and batin (spiritual) or syariat and hakikat in Islam. The hulu and sarung are the physical aspects (body) of the keris, while the blade is the spiritual aspect (soul) of the keris. 

When sheathed, one can only see the hulu and sarung of the keris. The hilt design is very distinct and unique to specific locations and origins. It is basically the identity card of old, and the design and material used for the hulu also reflects the status of the owner. The sampir or cross piece of the sarung is shaped like a ship, reflecting on the maritime nature of the Malay peoples. This "ship" also carries different identities according to various locations of the wearer. A Kedah sampir is different from a Perak one, and a Minang sampir is distinct from one originating in Palembang. Hulu and sarung also have specific designs that are compatible with one another. This combination also carries a specific meaning. The hilt symbolises a man riding on his ship (sampir).

The blade (bilah) is the soul of the keris. As with our soul, it is contained within the body (sarung). In olden days, the blade is hardly shown to the public as it represented the personality (and secrets) of the wearer. It is a very personal and private matter. That is why the blade is always kept hidden unless it is really necessary. The number of lok, type of pamor (if present), length of the blade, presence or absence od certain features, all carry a specific meaning. On a quantum level, these characteristics send out a specific message to the Universe, to God. It is essentially a prayer. Nothing to do with supernatural beings that are sometimes associated with the keris.

What I have written above is just a cursory explanation of the intangible values of the keris. The symbolism is very deep-rooted in Islam and Malay culture. An understanding of sufism could help one to further understand the hidden meanings behind the symbolism of the keris. This is the cultural communication that is an integral part of the Malay civilization. A unique, unwritten language that could only be understood by someone within that culture. This is why "Malay" is based on culture and not just genetics or geaneology.

(This article refers specifically to keris culture other than that of Javanese, Balinese and the like. I am referring to keris identified as "keris Melayu", which includes the tajong and penyalang. Also not included in this discussion are the keris sundang.)

#keris #meaningofthekeris #quantum #culturalheritage #culturalcommunication #malay

Adat and Adab of the Keris

A keris is not just a weapon but it is the identity of the Malay people. As a symbol of civilization, it should be handled properly and never abused or neglected. This short video on the etiquette of drawing, handling and returning a keris to its sheath is hoped to give the viewer an insight into the adat and adab of handling a keris.

Link: Adat & Adab of handling a keris

Malay Bladed Weapons 101

Salam and greetings folks!

Today I'd like to talk about the three main characteristics of bladed Malay weapons in the setangan and selengan categories. Generally, Malay blades have three distinct profiles, which reflect greatly on their application. The three general profiles are: 

1. Wide base, tapering towards the tip

2. Parallel lines

3. Slender base, widening towards the tip

Each of these profiles have a different advantage in the usage of the blades. Blades with wide bases tend to be more balanced towards the hilt and have a light and agile tip. The venerable keris falls into this category. The keris is a deadly cut-and-thrust weapon in the hands of an expert. Every part of the keris is a weapon, from the tip, the edges, the aring and akut, and even the hilt. As such, it is imperative that the keris be very agile and quick in order for it to be an effective close to medium range weapon.

The second category includes the pedang or sword. Most Malay pedang have a parallel-sided blade, which means the blade has the same (or slightly bigger) width at the base and the tip. The blade of a sword would tend to look similar in width from the base to the tip, regardless of the blade being straight or curved, single or double-edged. Some swords have rounded or angular tips, while others have pointed ends, depending on their purpose. The keris sundang also actually falls into this category, if we discount the triangular base of the blade. Blades of this shape have varying points of balance depending on its intended use. Generally, infantry swords tend to be lighter towards the tip. Cavalry and anti-cavalry weapons tend to be heavier towards the end of the blade. But as a general rule, Malay swords are more predominantly cut-centric weapons, even though they have the ability to thrust. Shorter blades such as the golok also have parallel-sided blades, but their shorter blades means that they are deployed in a different manner compared to swords.

The third category includes a major group of Malay edged weapons, the parang. Contrary to previous western descriptions of Malay blades, weapons that flare towards the tip are not swords, regardless of their length. The parang is an exclusively chopping weapon. It is very effective against hard targets and affords a heavy blow to its target. Some parangs have a curved edge, which allows for a draw cut to be made effortlessly. Others, like the Kelantanese kelewang, have a pointed tip that can be used to stab the opponent. Some versions of the parang lading can be used with a reverse grip, making it a slashing weapon. Parang tend to be tip-heavy, and is a favourite go-to weapon due to it being readily available to most people. And unlike the previous two categories of weapons, most parang are agricultural tools that can be used as weapons when necessary.

What I have described above is a general classification of Malay blades. Some blades may not fall into these categories. The pedang buaya berenang or anak buaya, for example, is a sword with a blade that widens towards the tip, then terminates in a point. It does not have a parallel-sided blade. Smaller blades like the kerambit, badik, rencong, wali and tumbuk lada are not included in the classification because most of the time, the size and shape of the blade does not effect the control of the weapon.

Well, that's all for now. This is the Way.

Silat and the Keris (part 2)

Metalworking is by no means an easy task. Bladesmiths in the olden days were given high status by Kings and honoured in their courts. These artists of iron and steel were often called "master" and were considered magicians of metal craft. They were able to turn iron ore into finely crafted works of art. In the olden days, as it is now, the master bladesmith works with several other artists to produce one fine blade. There are smelters who prepare the steel, the blank makers who craft the initial form of the weapon, the bladesmith who forms the blank into a serviceable blade, the hilt and scabbard makers and the artists making the fittings.

Traditionally before starting the forging work, the master bladesmith would recite prayers asking for the blade to be blessed, and for safety during the forging process. He would also include the wishes of the future owner of the blade. A bladesmith not only makes the blade, but give the blade "life". Every strike of the hammer would have been followed by a specific citation or incantation. A blade often takes time to complete, and some very special blades take years to come into existence. 

Forging a blade is not like rolling dough for roti canai or sewing clothes. The smith works with five elements: wind, water, air, earth and fire to produce a fine blade that represents the soul of its future owner. Sometimes, the smith selects specific days or times during which he will work on the blade. There were stories that only a single strike of the hammer was allowed on a specific night to work on a blade. One needs to understand that with every strike of the hammer, a part of the smith is lost in the blade. A smith will pour his heart and soul into his creation as the prospective owner's life may depend on it. It is a sacrifice that all master smiths have to make. This is not Forged In Fire. This is REAL.

From a quantum point of view, the smith sends out positive vibrations to the universe, and by controlling the vibes that he sends out, he will receive the required vibes in return. This is why a smith selects the best and most suitable time for them to work. Some work in the day, some work at night. Some work on certains days, or during certain periods of the selected day. What I am imparting is actually a closely guarded secret amongst smiths, but I feel that the public needs to know In order to clear the air on why some blades take longer to make than others.

Everything in the Universe happens when there is synchronicity and balance. A smith knows best how and when to forge the ideal blade. If something is off, they would often delay the work to wait for the opportune moment. Blades forged not according to this formula are often "soulless" and "empty" and may even be harmful to the user. As such, clients of the respective smiths - those who understand, anyway - will never ask a smith when his blade will be completed. Some even say it's a taboo. A blade will be done once it is done. This point is also to illustrate that both parties were to exercise patience. Patience is the key to everything. 

Let me illustrate a case example. This was an actual event that happened to me. I commissioned another smith to traditionally forge a parang lading according to the specifications that I provided. I told the smith that this blade was to be "weaponised". Initially, he suggested a combination of different types of steel for the blade and several different materials for the hilt. As time went, the smith kept updating me (sometimes I would just say hi to him as a polite reminder). The materials that he suggested for the blade and hilt were changed several times because the smith "did not feel right about it". This went on for about a year. I understood the smith's processes so I just let him work. He is an artist, after all. Praise be to God, the parang lading was completed on the day of Arafah, on the eve of Eidul Adha. Such an auspicious date! And the moment the blade was handed to me, it gave me goosebumps. It felt perfect. Just the right weight, just the right balance. Even though the final product did not match my initial design, the smith managed to make it even better. I love that blade so much!

The same goes for keris and sword blades. Whenever these blades are "weaponised", it would be improper for the client to badger the smith into pushing him to finish off the weapon as soon as possible. And further adding insult to injury when the smith was labelled as a scammer and a fraud because he took too long to deliver. In Islam, we refer to this as qada' and qadar, fate and destiny. And patience is another key ingredient. This concept ties in closely to the quantum theory in science. If you push it, it will not turn out the way you would have wanted it. Just go with the flow and you will receive what you wished for... God provides us with what we need, not what we want. 

May Peace be with us all. This is the Way.

Silat and the Keris (part 1)

When we talk about silat, the keris would be inevitably mentioned. What is the keris and why is it so important to silat practitioners? This can be a very long and complex topic. There are many theories and opinions on the matter. In my understanding, the keris is a symbol and pride of the Malay people. It is part of our culture and costume. Prior to the 1800s, every adult Malay male would have had a keris tucked into his sash. It was never regarded as a weapon but as part of our daily dress. A keris represented the identity of its wearer. Nonetheless, it was Raffle's intervention in the 19th century that caused the keris to be designated as a dangerous weapon. He banned the wearing of the keris. Thousands of keris were either confiscated, hidden or destroyed.

There is no reason to fear the keris. Like the Japanese katana, it is an exquisite work of art. Every keris is unique and no two blades are the same. As unique as a person's fingerprint or DNA. For this reason, the keris represented its wearer - it was a sign of where they came from,  their social standing and even their personality traits. In a way, the keris was it's wearer's twin. In modern times, a keris could be likened to an identification card or personal document. Everything about the owner could be found embedded in the likeness of a keris.

The keris has a deep spiritual connection with its wearer, and by spiritual connection, I did not simply mean a supernatural one! Every blade was custom made to cater to the needs of a specific person. Some keris were made as a companion, some were made for trade while others were made for war. It may seem that the keris was regarded as a talisman (which is not permitted in Islam), but in truth, the making of a keris had very close ties to the quantum theory.

The combination of steel, wood and other materials resonated with the spirit of the wearer. A good keris will give out positive vibes to its wearer. The pamor or damascene patterns resulting from the pattern welding process also resonated certain energies that promote certain qualities towards the wearer and their audience. This reaction occurs on an atomic level. Materials such as gold, silver and brass added into the blade is said to have specific effects. 

One may wonder, how does this work? Imagine how certain events or situations can effect the psychological state and well-being of the people involved. Every object send unseen signals that can be felt on a cellular level and this in turn affects the individual involved. A keris works in the same way. Each blade has a personality of its own, and as such it emanated different signals towards the wearer and the public. Upon looking at a keris, a person subconsciously received signals - or quantum waves - that will affect their course of action. Some keris instill fear in those who behold them, some awe, not to mention affection and majesty. 

This is only a small part of the "magic" of the keris as a cultural icon and identity of the Malays, and of silat in general. The keris is a cultural object that could be used as a weapon, only when it was truly necessary. It was a deterrent to conflict. The mere angle at which the keris hilt was pointing could decide between life or death, war or peace...

This is the Way. May peace be upon us all...

Silat and Identity

Just a brief additional note... When we talk about silat, normally the subject of the keris will be mentioned. The keris is synonymous with the Malay. As a matter of fact, it is the identity of the Malays. No other cultural object has closer ties to the Malay people than the keris. 

To the general public, the keris is a stabbing weapon that was worn by the warriors of old, grooms in their wedding day and kings during official functions. It is rather strange for contemporary folk to see someone walking around in full traditional garb with a keris in their waist sash nowadays. However, thanks to various groups and individuals who fight to enlighten the people on matters of Malay culture, the keris is becoming increasingly accepted by the public as a part of the traditional Malay busana or attire.

I would like to add, however, that the keris is not just a weapon. It is a part of the traditional Malay dress and the traditional busana is not complete without a keris slit through the belt. It is a part of the Malay wardrobe, and it acted as the owner's identity card. The features of a keris can tell a lot about its owner. This is why the keris is often kept private and only shown to a precious few.

The "pakaian" or dress of a keris (i.e. its hilt, sheath and fittings) usually tell the beholder of the owner's origins and social standing. External (syariah) knowledge regarding the owner. Where he came from, what is his lineage and even his position in society. The bilah or blade reveals information of a more personal nature. As such, the keris is never drawn on a whim. A well-made keris contains crucial information about its owner, essentially his IDENTITY. 

It is also noteworthy that today is also Heroes' Day in Malaysia. A very fitting day to remember and  honour the SACRIFICE made by the men and women of our armed forces. They sacrificed everything to ensure that we are able to enjoy peace and harmony and keep our identity. This country has gone through her share of violence and oppression at the hands of foreigners and foreign ideals. We were faced with outright invasions, religious divergents, economic campaigns and yet the Malays have held on to their identity. 

A clear and present threat nowadays presents itself in the form of Communism. In the past, our heroes fought them in the jungles and mountains. Nowadays, they can be found in the streets. This is not a racist statement as Communism does not pertain to one particular race. It is an ideal that threatens the core of the Malay belief system. A threat to the Malay identity. A silat warrior stands against these ideals as they are in opposition to the principles of Islam and the Malay culture. Without a national identity promoted by cultural elements such as silat and the keris, a nation is bound to be doomed. This is the Way.

Silat and Sacrifice

As I've mentioned in my previous article, silat is a way of life. A true silat warrior practices silat virtues in their everyday lives. One of these virtues is sacrifice. And by sacrifice, I do not mean giving away one's life easily and foolishly. Sacrifice has a wide connotation. Any martial artist will tell you that they have spent a part of their lives in learning and practicing their Art. Some even dedicated their lives to their Art, not just practicing but perfecting it.

The term sacrifice covers a broad concept. In attaining any goal, some form of sacrifice is bound to be made. This is the natural balance in Life. For one to gain something, something else will be lost (but for a good cause). For an individual to be adept in silat, they will be sacrificing their time, energy and money - amongst other things - to attain that goal. But the biggest sacrifice is not that of material but spiritual nature. Nonetheless, I do not see this as a sacrifice but rather a hijrah or departure from one state of spiritual attainment to another.

One will sacrifice old habits and make new ones. The silat routine will also encourage its practitioners to have a better lifestyle, to use one's mind and intellect before acting upon a decision. My late master Almarhum Ustaz Haji Ishak Itam taught me that the word "Pendekar" (warrior) came from the phrase "pendek akal" (short of mind). This is not a negative connotation, but rather, a positive one. It means that a pendekar thinks on his feet and makes the ideal decisions on the fly. He is a decisive person and does not brood on his options before taking action effectively. This is part of the mental conditioning that a silat warrior or pendekar goes through in his training. A split second delay can be the difference between life and death.

More recently, I have heard that the word pendekar comes form the phrase "pandai akal", which, carries the same context. Pandai akal denotes a smart and wise person who uses his mind before his fists. He thinks through all of his actions before acting upon a situation. This mental conditioning is part of the Pendekar mindset and lifestyle, only attainable through certain sacrifices that he had decided to undertake.

It is this "sacrifice" - the sacrifice of one's EGO - that will bring about positive changes in his or her life. Believe it or not, through the proper learning and education one gets in silat, one will be transformed into a better person. I have witnessed positive changes in my colleagues and students who not only learned but lived the Silat life. In perfecting one's Art, one makes all the sacrifice worthwhile. The time and energy spent in perfecting the Art of Silat will open new doors to Enlightenment. This is the Way.

*Photo credit Prof Hasnul Jamal Saidon

Silat and the Malay World

Silat is as a part of the Malay culture as the Malay language. It is the traditional Malay form of martial art that has been developed for hundreds of years (and it is still evolving to this day). Nonetheless, there are certain aspects of silat that cannot be altered, and is the identifying quality of silat. Its principles, culture and ethics make silat unique to the Malay people. Even before the coming of Islam to the Nusantara, the Malays have been practicing the art of silat. The arrival of Islam made silat a more complete form of martial art, reinforcing its core values with the sacred tenets of the Islamic faith.

Silat was not merely an art of war, but it became a Way of Life long before the Bushido code of the samurai came into widespread application. A true silat practitioner was the ideal gentleman. Honest, intelligent, courteous, courageous and bound to a strict code of honour. Despite being armed, it is not easy for a silat warrior to draw their weapons. Their strict code of conduct prevented them from harming innocent lives, only to use force as a last option.

As mentioned in the Al Tarikh Salasilah Negeri Kedah (The Kedah Annals), a warrior should exercise the "100 to 1" principle. In short, try 100 ways to avert aggression before resorting to violence as a last effort to defend oneself. This verse in the Annals emphasized the importance of patience is a warrior. Patience is also a cornerstone of Islam. This is one of the ways silat educates its practitioners towards maintaining peace and harmony.

Nonetheless, some of the Malays nowadays no longer practice silat, and even shun it. Practitioners are often ridiculed and looked down upon as being "out of date" and "living in the past". Some even say that people use guns nowadays, but fall silent when asked to produce their firearms! These sentiments show how ignorant people can be of their own culture and heritage. Silat is not about becoming a thug and beating people up. Silat is about becoming a well-mannered, well-behaved individual who is beneficial to the society.