Revealing the Secret of Javanese Keris for Character Building

(A study on psychological education and trans-personality)

KI Ismara Koesoematatwa, 08156860566, java_heritage@yahoo.com
Abstract
Nowadays in Java region, keris is still considered as something which is
sacred, holy, amulets, magic, and something which has an extraordinary
power. This way, people believe that keris can bring influence towards career,
health, as well as someones character. The explanation of how that
phenomenon can happen is discussed under the aspects of trans-personality,
psychological education, metaphysics, and cultures. It regards its role both as a
good learning medium for the character education in the past and as an adi
luhung culture heritage which is admitted by UNESCO.
The aims of this paper are to proportionally regard and place keris as it
should be: as kaca benggala of the use of modern learning media in the
character education, which has to be better. This paper is not a common-
sense, but an inference of a participant observation which was conducted in a
long enough time in a relevant environment; the explanation is mostly based
on some real experience of the researcher after passing through a long
meditation. Hopefully, our future generation can see the real keris, not only as
a picture, the way they now see Javanese tiger and they do not have to go
to museums in neighboring countries.
Keywords: keris, character, psychological education, trans-personality
INTRODUCTION
Many Javanese people believe that keris is magical, has an enormous supra-natural energy,
even some believe that it is where ghosts live. There are many requirements, which are very
difficult, to have keris; for those who cannot fulfill its requirements, they will get both diseases and
bad luck in their lives. They think they can see many symptoms of it i.e. bad financial condition,
continuous illnesses, many appearing conflicts, uncomfortable life, lots of debt, broken home, etc.
In fact, those symptoms actually have nothing to do with keris as their ancestors heritage.
On the other hand, there are many (enough) prominent figures who consider this as
piyandel or motivator; as something which can bring self-confidence in dealing with their careers
problems for examples as a leader, soldier, seller, religious figures, also for those who are in
neighboring countries. They are willing to search for it through a unique ritual which sometimes
hurts and demands them to pay certain amount of money as its pre-requirement. In addition, for
some people, this phenomenon can be a good opportunity to earn money: they buy it cheaply and
sell it expensively only by adding a little mystical story that can deceit them.
There are only a few people who are aware of the pure value of this outstanding cultural
heritage. They try to study, protect, maintain, and spread the right information about this; they also
try to use this as a learning medium in building human characters. Keris, in fact, should be
maintained, protected, as well as developed as a cultural artifact which is full of meaning for the
process of human character building or at least, it can be studied as a comparison for the
character building process in a continuous education like what has been done by this nations
ancestors since six centuries ago. Moreover, this small group understands about the right value of
nationalism by not sacrificing this nations image by selling those artifacts to foreign people.
The trace of character education using keris can still be seen in the relief of Borobudur
temple, puppets, or the clearest one is through the real story of Wali Allah in Javanese land in
which all of them are illustrated to hold keris in their chests. The most spirited wali in teaching his
students by using keris is Sunan Kalijaga with the help of his brother-in-law, Empu Supa; most of his
students are famous leaders of this country. He started this method since the period of Majapahit,
Demak, Pajang until Islamic Mataram. Some of keris which are created by Sunan Kalijaga are
Carubuk, Sangkelat, Nagasasra, and Tilamupih, with all its completing equipments. The higher the
students social status is, the more the metaphors used in character building contained in keris is.
The importance of the role of keris in character building is what this paper discusses from the
aspect of both science and the easiness to understand by one of its descendants.
JAVANESE CULTURE AND CHARACTER BUILDING
Cultures are built due to the existence of group norms, developing values, and existing
faiths (beliefs). Javanese society has already had the three of them since long time ago. In fact, one
way to reveal this is through keris. The story goes like this. Long time ago, the teacher, Sunan
Kalijaga, gave keris to his students as a symbol that they had passed after finishing the study of
certain teachings through the learning ritual of lelaku. That awarding was followed by the ritual of
pledging or baiat; the pledging was followed by medar sabda by explaining the meanings, values,
and advice which are symbolically illustrated inside keris. In this case, that keris functions as an
incredible learning medium since it is full of life metaphors.
People who own keris will put effort to learn, understand, and appreciate it. This way also
works for students who will have certain faiths through the process of learning and searching for
knowledge and information, related to the norms and values that exist in the society. Finally, their
attitude towards keris also changes along with the understanding about philosophical meaning of it.
In this case, The teacher will place his students into certain environments which are relatively
homogenous based on the expected characters from the aspect of norm, values, or nurtured
beliefs so that they are able to learn from both the examples and the expectation of the
surroundings and make them in line with the values of keris that they will learn afterwards.
Previously, the teacher has learned and understood his students basic characters so that the given
keris is expected to be able to bring betterment and perfection towards their characters. In
addition, the approach of individual differences for the learning media has already been applied
since long time ago.
In this case, keris functions as the students pocket note-book. The process of advanced
learning happens along with the time they open, look at, take care of, and understand it. The
finding for those meanings and insights (output) will raise positive affirmations which then lead to
self-satisfaction until the stage of internalization. This way, little by little (kricikan dadi grojogan),
the self-character which is expected by the teacher will be built.
The students attitudes (outcome) towards their sacred keris, together with certain
subjective norms that personally appear and self-perception upon behavior control due to the
existing self-faiths, will trigger an intention to act (Theory of Planned behavior). This intention is the
one which continuously deals with appreciation and adjustment towards the existing environment
norms. This will trigger the realization of the societys expected behaviors or attitudes to happen
(jagad ageng). In addition, behaviors that are repeatedly done and whose meanings are understood
will become customs. The final result (impacts) from the internalized customs is the students
character or personality.
Based on the above explanation, character development means a self process of making
something as their customs, through the creation of supportive circumstances to act appropriately.
In this case, it is the education of the teacher through the medium of keris. This also works for what
a king does to his people (guards), as a reliable representative who has a privilege to act which is in
the form of keris nowadays, this equals with military-order stick.
TRANS-PERSONALITY
The process of understanding keris both as a guidance for living a life and as a character
teaching medium is through a ritual process which is usually in the form of meditation,
accompanied by gamelan (traditional Javanese music instruments), kidung (traditional Javanese
songs), or larasmadyan which are about character building and lifes reality. In this case, meditation
is to concentrate in order to be able to pass through the stage of self-knowing to move on into the
learning of value-finding (outputs) in the effort of being able to solve problems (outcomes).
During the process of trans-personality, all chemical systems inside human body together
with the brain neurotransmitter are activated (Reticular activating system). This will trigger the arise
of altered state of consciousness in order to be able to know, understand, and appreciate
something (thought or experience) which is previously kept either under-consciousness or in the
whole DNA (jagad alit). The students brain wave will come into the condition of alpha (812 Hz), in
which all physiological activities will come into decline, but they have a high degree of conscious
awareness towards themselves and the surroundings. Their feeling gets more relaxed, not stressed,
so that they are able to focus more on what The teacher orders them to. For instance, through keris
as a medium, the students are now able to feel and realize their own existence. After that, they are
able to increase the consciousness until they get into their self-consciousness (jagad alit); this
enables them to quickly learn many things that are previously considered difficult or impossible
(accelerated learning & imprinting belief). When the students are enchanted and amazed by the
power of keris as a learning meditation, the brain wave come into a lower condition (3-5Hz), the
concentration or focus will get into the stage of theta (golong gilig). Learning the under-
consciouness condition will be more enjoyabe so that they will find ultimate happiness (the
hormone of sorotinin emerges), mental peace. In fact, this is where the stage of blong ora bolong
occurs. This way, the students are able to manage their negative experiences into something useful,
they are able to get many ownership inspirations, their intelligence in dealing with adversity
increases, they are also able to solve problems in a more creative way. The teacher will end the
learning when the students come into the stage of delta an ability to cure themselves, to produce
anti-aging hormone by producing new cells.
This process brings benefits to the students. They are able to find insight, synthesis, and a
deep understanding. They can also hear to their own inner voice. They even can have an
extraordinary ESP (extra sensory perception). After coming into the next stage, the students are
able to have an ability to more-creatively use all their knowledge (from the discussion of old holy
books and wedar sabda of many teachers or many other capable kyai) in an integrated and synergic
way in this case, it is called intuition or wisdom. Keris is used as a central medium in the learning
process through a deep stage of visualization, self-identity finding, or the exposure of self-under-
consciousness, in order to be able to get into the ideal life by using all intelligence (ESAIQ) that they
have achieved.
Trans-personality enables them to rise and continuously reproduce (ngrembaka) through
both mental processes (psychologically) and physic ones (metaphysically) in interacting with keris
given by The teacher. It begins from the self-emptying (self-purification), listening to what The
teacher tells them, positive affirmation (transferring the supernatural power), training, trial,
pledging, and also every time they unsheathe, take care of, and look at keris itself which is full of
meaning.

The Aspect of Psychological Education
The process of psychological mental action of students who are being involved in the
process of character education is as follows. The first stage is to make the systems of the
information values of assumption and perception (SINAP) between the teachers and students which
relate to the used learning media become the same. The students pass through the stage of self-
emptying (the way a glass is empty, zero minds), both from bad thinking as well as negative
memory (let thing go, release) and from physical things, by doing such as fasting and meditation
with some approaches. The measurement is until they feel bisa rumangsa yen ora bisa apa-apa
(knowing that they know nothing), instead of feeling dumeh (feeling to be the most superior,
powerful, intelligent, wealthy, and arrogant). This stage, in fact, at first will cause pain and misery
for them, especially for those who are from a wealthy nobleman family. The teacher will definitely
ask them to leave all worldly things to be able to live as sufi (holy man), for example a nobleman
who was the governor of Semarang who was more famous with the name Sunan Pandan Aran after
becoming one student of Sunan Kalijaga.
At that stage, the teacher will also listen to as many as personal stories of the students
(through the process of free association and regression), either voluntarily or through the stage of
hypnotherapy. This is in order to know their own problems including psychological or emotional
illnesses, interests, miliu, talents, and natures. The teacher will also consider the kinds of character
that suit them the most, regarding the expectation of both the parents and the societies. Based on
that consideration, the decision on what kinds of learning media that are best used to build their
characters either mentally or physically can be taken. The examples are what kinds of keris that suit
them (regarding pamor, dapur, and tayuh), what puppet character personalities that suit to be
their idols, what traditional songs or what jarwa dasa (powerful words) that are appropriate to be
used as motivators, suggestion-givers, and as positive affirmation for them. In fact, keris as a
learning medium is not given to the students during the process; it is just shown or lent as a
medium in order to ease their understanding and to sharpen their memory. However, the teacher
often specially orders keris that really suits both the characters and the needs of the students; he
usually orders it from a popular empu (expert) or from his alumnae. One example is like what Sunan
Kalijaga and Empu Supa did.
The practice of the perception theories (Herman Rossa) is one important stage to pass,
regarding the fact that keris is a learning medium to use. The teacher must be able to convince
(rapport) that the students will be impressed and amazed as well as grateful upon the use of that
learning medium. Besides, the feeling of curiosity and willingness to own keris must also appear.
Making SINAP of the teachers and the students the same is the first basic learning process.
However, the students are still to do many action rituals in order to understand all the given values
better and to accept as well as believe in the existing norms. Through that mental action, the
students are really expected to have good attitudes that will bring societys welfare (memayu
hayuning bawana). After that, by using the learning medium of keris, the teacher will accompany
and guide them through meditation for finding the self-consciousness; he even will guide them until
they experience humans under-consciousness (starting from super ego, ego, until id). In addition,
they will find their self-identity, their true teacher, and their own Dewa Ruci after they are able to
defeat and control both their traumatic negative memory and their worldly passion (babahan hawa
sanga). During that internalization process, new subjective norms will appear. After that, they will
be able to judge and appreciate both their skills (abilities) and weakness in order to be able to act
appropriately like what is expected. Besides, during this process, they will also be able to recognize
all the factors that support, encourage, hamper, and put pressure from their environments
(nurture); this helps them to behave appropriately and to have good personality, according to what
is believed to be right.
When baiat (pledging) is taken after they graduate, the students will be asked to be
responsible for their previous basic intention i.e. to put all what they learn into practice and to act
as what is believed together to be right. At this moment, keris is officially given as a certificate,
keepsake, and appreciation for their graduation as well as all authorities that they now hold. Other
goods that may usually also be given are dresses (sakpangadeg), holy books, leather puppets as
well as puppet golek whose personification is expected to be their good models. One example is
when giving Aria Bima puppet; this means that the students are expected to keep on looking
(hanggoleki) for character attributes and personalities of Aria Bima.
In fact, the process of learning is actually not finished yet although after some years later; it
still continues. There is still the stage of testing the attitudes that they get during the learning
whether the society can accept it, whether the attitudes can bring betterment towards the society,
whether they can memayu hayuning bawana so that their social status will raise. He actually
realizes that God (Gusti Allah Kang Maha Wikan) will raise his status on the basis of his mastery of
the knowledge, instead of keris or certificate. This way, his keris will be kept for so long as his
personal notebook. The process of searching (hanggoleki) for meaning, essence, and knowledge
that are hidden inside symbols and icons as metaphors in keris still continues until he feels that he
has finished. Every time he stares, cleans, and takes care of his keris which is done at least eight
times he will get the process of new insight, new knowledge, or the internalization and
reinforcement of the values that he has held. Besides, whenever he stares at his keris, he will
directly remember all his teachers messages, teachings, powerful words, and traditional songs that
are actually kept inside the keris as his symbol of graduation. This way, the process of self-
motivation or the emergence of auto-suggestion until auto-hypnosis that will enable him to fulfill
his pledge will happen.
Some outcomes that can explicitly be seen from a person who has such knowledge by
passing through such processes are the fact that they have certain attributes which are based on
certain holy books or teachings such as Quran and Hadith, Hastabrata, Wedatama, Sastrajendra
hayuningrat pangruwating diyu, Wulangreh, serat aji pangracutan, and etc. All, in fact, can possibly
be illustrated through the iconic language in keris.
People with such knowledge should psychologically have both way of thinking and life style
which are always positive, containing self awareness, self esteem, self control, self motivation, self
expectancy, self image, self direction, self discipline, self dimension, self projection, self efficacy,
and self resiliency. These alumnae should socially have good level of self-confidence and adversity
intelligence to deal with societys problems so that their social status will rise. This works the way
Raden Gatotkaca is ready to fight against the insolences of Raja Gilingwesi by using all his
intelligences and competencies after coming out of crater Candradimuka.


The Aspect of Metaphysics
All those psychological aspects for the learning of character building will, in fact, be more
effective and synergic when accompanied by metaphysical processes which occur by themselves.
However, some of these metaphysical processes must be first activated by the teacher by using his
super natural power, either towards keris as a learning medium or towards his students themselves.
Such super natural interference and the basic characteristics of keris itself sometimes cause
incomplete assumption that it is the keris which is powerful which contains in it both souls and
ghosts. This way, some people consider those who own keris to be musyrik (polytheist). This kind of
assumption will then make certain parties happy bad shaman and brokers who do not uphold
nationalism.
Based on the aspect of psychological function, it is actually human itself who owns super
natural power (science calls it bio-magnetic) as his innate characteristics; the teacher is only the one
who helps him to activate such power. Human, in fact, has both innate tissue and electricity energy
which are unique and powerful, i.e. the wave of neurotransmitter (beta, alpha, theta, and delta)
which are transferred through all the neuron tissues to all human organs, either the cerebrum,
cerebellum (hypothalamus and pituitary gland), muscle affecter, hormone, or enzyme. In addition,
Lenz Law is found in the human body in which it mentions about the emergence of magnetic
domain surrounding electricity current. In fact, humans electricity current is the thing that gives
orders towards the working of hormones; if the neurotransmitter that works in controlling the
adrenalin hormone is activated, people will automatically become active, aggressive, persistent,
easy to get stressed, and easy to get worried because their willingness to fight (or flight) is very
high. On the other hand, when the brain energy which is activated is the one which controls the
serotonin hormone, people tend to be calm, quiet, happy, and wise. Besides, it can also influence
the hormones which cause the feeling of happy so that people who have it always look happy and
humorous. Finally, S-IgA (Salivary Immunoglobulin A) can also be activated; it is a substance which
can increase human antibody.
The aspect of metaphysics inside keris has something in common with that. Keris consists of
some precious metals which come from the sky (meteors) and steel which comes from the soil or
sea. Those materials are mixed into one to become keris whose the first raw materials can weigh
20 kilograms but after becoming keris, they shrink into half of it even less. In addition, based on a
basic physical law called Seeback Principles, when two ends of metals are united into one and then
heated, electricity voltage will emerge in the other two ends of those metals. After that, if potential
difference also emerges, electricity current will also emerge; magnetic domain will also emerge in
the surroundings of that electricity current (Lenz Law). One of magnetic domain characteristics is
that it will induce other electricity conductors. The current which emerges in keris is similar with
foucould or edy current; the kinds of wave, amplitude, and frequency, are determined by the
composition of metallurgy inside that keris which can be seen by using Oscilloscope. In addition, the
writer has observed both 1150 numbers of keris which are the donations of Mr. Wiyaga Atma
Darminta to Yogyakarta Museum in 1985 and some personal as well as family collections.
The magnetic domains that are produced by both human body and keris will interact and
influence each other in an integrative and synergic way. This is exactly what common people
consider powerful in using heirloom (keris). Some friends are able to activate their own energy and
use keris as an amplifier to stop raining or to raise their own adrenalin hormone in order to be more
motivated, either n-ach, n-pow, or n-aff (Mc Clelland). On the other hand, keris can also induce
peoples neurotransmitter to make their hormonal balance disrupted so that they easily get angry,
worried, and anxious. With such explanation, what happens actually has nothing to do with ghost
(which is believed to live in keris), but what happens is something which can scientifically be
explained from metaphysic aspect. In other words, keris does not make someone syirik or musyrik.
It actually is people themselves who decide to believe such way of thinking due to the lost
(incompleteness) of information (kasunyatan) that they have, not because of the physical thing
keris.
The interaction between keris and its owner (human machine interaction) which is
harmonious is what creates a synergic metaphysic power. Keris must be ergonomic according to the
anthropometrics of its owner, starting from the handle, length, width, until the other ricikan such as
the sheath (warangka). Otherwise, in-harmony (non-match) between the two of them will emerge
and will cause disaster (human error) such as when keris is too long, it can hurt the owner; when
the handle is small, the owner will get difficulty in holding it. In addition, since a long time ago, it
has been written in both Serat Centini and Prmbon Betal Jemur Adam Makna that the ricikan of
keris can be derived from the owners neptu and date of birth. Those two things are numerical
formulation of ones innate characters (nature). Such harmony and match are based on the aspect
of engineering psychology called matching or fitting the machine (keris) to the man; in Javanese,
it is called keris manjing warangka.
The combination between those aspects of metaphysics and psychology, supported by the
help of both super natural interference and the learning provided by the teacher, will make the
character education by using keris as its medium more successful. In the past, teachers were very
expert at combining all those learning media; students thus felt comfortable when facing the
placement in crater Candradimuka. This fact should become a motivation for todays teachers,
remembering modern completeness and easiness, in order to be able to optimally use such many
learning media based on both the medias basic characteristics and students different interest.
SYMBOLIC LANGUAGE OF KERIS FOR CHARACTER BUILDING
Keris is basically full of metaphor meanings, including its name (jarwadasa), warangka,
shape, pattern, type, dapur (kitchen), origin, type of metals, blade, and pamor (prestige). Keris
works the way a book or computer works in which it can store a lot of memory related to science
which is usually hidden behind the iconic or symbolic language and users must open its file folders
with certain passwords. One example is the name of keris itself. It is from sengkeran kang aris
which means something which is taken care of, protected, and used with all wisdom and sensibility
instead of using passion, arrogance, or insolence towards worldly things.
The shape of warangka gayaman or ladrang is an illustration of the hope for its owner.
Gayaman which looks like the seed of gayam or mango empowers its owner to have these
characters: simple, humble, wise, and plain. Meanwhile, ladrang tends to be more heroic and
stronger; it is usually owned by male adults who still have passion for showing up their strength.
However, this is still vulnerable for getting broken so that the owners have to be very careful in
living their lives.
The shape of handle is meant to represent its name such as bima seba, narada kanda,
samba keplayu and etc. They mean that they are supposed to always be held and never left; they
are to never let the possible-accompanying-bad-characters go. In addition, mendak or handle ring
named meniran klawang means to always have full menir rice until it reaches a door. The hidden
meaning is that its owners are supposed to work hard in orr to be able to give charity. So does the
pattern of pendok such as semen jelengut which means growing and sprouting naturally. This hopes
that the owners have to keep on putting effort and to be both creative and adaptive; they also
should never give up.
The blade of keris can be studied from its shape meaning which is straight (sarpa tapa) or
crooked (sarpa lumaku). The straight one symbolizes a snake which is meditating by sleeping
straightly. The hope is that its owner will behave and act well, honestly, straightly; it usually is for
teachers, Muslim clerics, prosecutors, judges, and religious leaders. Meanwhile, the crooked one
symbolizes an order which is proactive, dynamic, and creative. In fact, the number of indents (luk)
has its own meanings. For instance, three luk is called jangkung which means to authorize, seven
luk means pitulungan (to be helpful), nine luk is related to the beginning of worldly pleasure, 11 luk
means welas asih although its sheath is sometimes covered with diamond (wealthy). This shape is
equipped with ricikan called dapur or type; the names of those types bring certain specific
messages. For examples, the sharp-pointed top and big lower end symbolize the lifes beginning
and ending (sangkan paraning dumadi); the blade or awak-awak waja, either straight or crooked,
symbolizes the life paths. Ganja symbolizes the birth of soul and the sould can be separated from
wilah. Gandik, blumbangan, wadidang, jalu, lambe gajah, kembang kacang, ri pandan, and sogokan
symbolize reproduction process, manners, and social interaction among people. In the blade, there
is also drawing pattern which is united with the blade (called pamor); each pattern has its own
meanings, from the aspects of design, material, or its jarwadasa. The examples are: pamor udan
mas, beras wutah, and pedaringan kebak will encourage its owners to become wealthy and
generous; pamor ganggeng kanyut, blarak sineret, ron genduru, and kol buntet will encourage its
owners to become steady, persistent, adaptive towards the surrounding changes, and etc; pamor
titipan ahkhodiyat which has a bright light because its material is titanium will encourage its owners
to become the lights for the surroundings. In addition, there is a kind of pamor titipan which is in
the form of rajah or specific symbols such as raja gundala, makutha mesir, kul buntet, and
watulapak, which will give its owners assertiveness to become a leader. Finally, iron material can
give positive affirmation the way makangkang jaler, makakang estri, walulin or samberlilin, and besi
kutub do.
The whole (from the outside until the inside, from exoteric until esoteric) icons or symbols
(renik-renik) which are embedded into keris can be analyzed (dionceki), synthesized, and
implemented in the real life of its owners as a part of their and (duty) and roles (ing jagad ageng).
Such symbolic language (pralampita) functions as reminder, motivator, inspiration source,
guidance, or rule of conduct in living their lives, according to both the characters that are illustrated
in keris and the teachers guidance.

Syahdan Sunan Kalijaga gave his student a keris with a simple dapur carubuk whose luk is
five, the iron is green tinge, keleng is a little pamor ahkhodiyat, while giving advices and messages
about the meaning of luke five which illustrates the values of five-time prayers, the five-sensory
acuity, the beauty of five-pillars of Islam, the strength of five nature-elements (soil, water, air, wind,
and wood), the importance of being humble (never showing off wealth), remaining bright, and that
there are five important stages of life (birth, puberty, marriage, meaningful old, and death) it is
usually called sangkan paraning dumadi. In addition, he did that while singing a traditional song
(kidung) accompanied by gamelan. Besides, he also sang Islamic songs (sholawat) in ordr to
strengthen what he was saying (this is an implementation of the approach which uses both right
and left brain in developing ESAIQ, long time ago).
Since centuries ago, keris has been used as a learning medium for character building by
implementing the aspects of psychology and metaphysics, by using both the left and right brain, as
well as using all intelligent aspects based on personal differences of the students. The thing that can
be learned from that is that the use of modern learning-medium, nowadays, must be far better
than the use of keris at that time.
Ngilmu iku tinemu jalaran kanti lelaku (learning is something that we do along with our
living our life), from laku tapabrata, not instantly by cheating or plagiarizing. It should be full of
understanding all the internalized stages, from the beginning to the end (ora nggege mangsa). The
learning should not only be appreciated from the certificate, but from its real implementation in the
society. People who have learned so much will have characters that are like the knowledge that
they have learned; it usually resembles rice (paddy).
Someone can become a student for many times, and every time he studies, he will get
tetenger (certificate) which is in the form of keris. The higher the social status and level of a student
are, the more complex, meaningful, and beautiful the keris is. Keris is like beret or military
command knife in which they are achieved after passing a long hard struggle and fight that demand
courage and good intention.
Javanese peoples social status in the past was determined by their ownership of keris which
usually is placed in their back (wangkingan). Meanwhile, teachers and Muslim clerics placed it in
their chest (akepan) which symbolized the readiness to give it to other people who wanted to be
their students (look at Imam Bonjol, Diponegara and Wali).
What happens nowadays is that people can own keris instantly, the way they can have
graduation certificate from a university. They can get good marks by cheating and plagiarizing,
instead of passing through long steps of learning such as Blooms taxonomy, or Ki Hadjar
Dewantaras taxonomy, i.e. cipta (create), rasa (feel), karsa (intention), karya (creation), and karta.
The values of long learning in a hermitage can easily be replaced by a short examination whose
material is not enough. This way, good competences which are previously from such long process
are now hard to achieve. Everything can be made as an instant product, including to get the license
for riding andong and repairing gerobak.
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