Commodification of Rerajahan Ulap-Ulap in the ritual of Pemelaspasan of the sacred building at Sanur Kauh Pakraman Village South Denpasar Sub-district. The saints (maharsis) used to build parhyangan (puras or temples) on the top of the mountains in the past.
CONCLUSION
- Why the Hegemony of modernity occurred in Usada Bali medical system Before understanding the concept of modernity, it should be understood the notion of
- Roner in 1908 also wrote about traditional medicine in Batak Sumatra and in 1926 Romer continued his research on traditional medicine in South East Kalimantan. Next
- Interaction should be supported by the majority of the class, and not just by groups of people
- Vanaspati, is a fruitful tree without flowers
- Panaspatyas, is a flowering and fruiting tree
- Ausadhi, is a vegetation that withered after fruitfulness
- Virudha, is another plant whose trunk spreads
- Decree of the Minister of Health of the Republic of Indonesia Number 1076 / Minister of health / SK / VII / 2003 On the implementation of traditional medicine
- Battra skill is a person who performs treatment with skills by using limbs and aids. There are several battra skills including
- Battra Potion is: a person who performs traditional treatment and or treatment using traditional herbal medicine derived from plants, animals, minerals and others,
- The Battra approach of Religion is: one who treats with the official religious / religious approaches that exist in Indonesia
- Battra Supranatural is: someone who performs treatment with pranic power (inner power), battra paranormal (pawaskitan), and other similar battra with the same
- Government Regulation No. 103 of 2014, Regarding Traditional Health Services
- Traditional health services Empirical which is the application of traditional health services whose benefits and safety are proven empirically
- Complementary traditional health care is a traditional health service using biocultural and biomedical sciences whose benefits and safety are scientifically
- Traditional health services integration is a health service that combines conventional health services with complementary traditional health services. Traditional
- Regulation of the Minister of Health of the Republic of Indonesia Number: 9 of 2016, Concerning the Efforts of Traditional Health Development through Mandiri
- Recommendation
Decree of the Minister of Health in the Republic of Indonesia Number 1076 / Minister of Health / SK / VII / 2003 on the implementation of traditional medicine. Regulation of the Minister of Health of the Republic of Indonesia, Number 37 of 2017, on Traditional Integrity Health Services.
BIBLIOGRAPHY
In the learning process there are several components that are interrelated to achieve the goal. Pasraman was founded to improve the quality of Hindu religious education and to see the existing gap in the community due to the declining interest of children in learning religion, especially Hinduism.
ABSTRACT
- INTRODUCTION
- LITERATURE STUDY
- METHODOLOGY
- RESULTS AND DISCUSSION
- Rwa Bhineda Concept on the Balance between Sakala and Niskala
- The Dialogue between Concrete (Being) and Abstract (Non Being) with Sakala and Niskala Spaces
- The Dialogue between Sacred and Profane Concepts with Sakala and Niskala Spaces
- CONCLUSION
- The existence of the sakala and niskala space in the Bali ethnic house has a characteristic Balinese ethnic architecture is answering the challenges in planning
- The balance of sakala and niskala space is maintained by presenting form aspects and maintaining their contrast in the Balinese ethnic house
The concept of economic creativity in the creativity development is contextual in the form of precious metal crafts in the creative industry. This paper draws from a qualitative naturalistic study on the discourse on the concept of the sakala space and niskala space in the ethnic Balinese home through an approach of local and universal concepts. Based on the concept of people who believe in the existence of the spiritual realms in the real world (earth).
In Balinese traditional house, sacred space in the form of a shrine or marajan marked by elements palinggih and physical boundary (penyengker). The presence of elements in the sacred space as a precursor space in the building processes.
INTRODUCTION
The means of the ceremony are believed to have the power associated with religiosity and are considered sacred by the Hindus. The important components of the upakara consist of matram (leaf), puspam (flower), palam (fruit), toyam (water) and dupa (incense). It is not many Hindu people who understand the importance of using this Imperata type plant as the means of the upakara loaded with the value of education.
For this reason, it is important to describe an academic study in the form of research on the use of the Imperata plant as a means for Hindu religious rituals. The problems that are placed in the center of the research are (1) the mythology of alang-alang as a sacred grass; (2) The form and function of alang-alanga as a means of upakara yadnya; and (3) the educational value of using alang-alang as a means of ceremony.
METHODS
The elements of the plants are widely used as a means of upakara by the Hindus of Bali (Ayadnya and Arinasa, 2004; Sardiana, 2010: 11). However, the meaning of plants that can be used as a means of upakara yadnya can be considered not very understood by the Hindus (Adiputra, whereas the Balinese Hindu community in their life cannot be separated from the types of plants (Surata, et al. With this form of the pipe, it is often mythologized as a potent weapon of death, so often used to combat the unseen world.
A reed or ambengan is often used as a means of upakara, especially in a purification ceremony (Wikarman, 1972: 5). Until now, Hindus in Bali still believed that this type of grass can be used as a means of cleaning the negative aura of the soul and the environment, which is considered to be years (dirty) (Tim Penulis, 2002: 23).
RESEARCH RESULT
We put the ends of the reeds (about 21 pieces) in a small pot with water, which serves as Educational value of using Alang-Alang in Hindu religious ceremonies (1) Value of religious education. The use of alang-alang as a ritual tool can be considered a medium of bhakti, giving vibrational power, sanctity and protection.
This means that the relationship between religion and art becomes visible in the ritual activity. This pedagogical-didactic process aims to build the community's religious knowledge about the use of the alang-alang in the religious ceremonies.
CONCLUSION
- RESEARCH METHOD
- THE FORM OF MAKOTEK TRADITION IN MUNGGU VILLAGE ON GLOBAL ERA
- THE MEANING OF MAKOTEK TRADITION IN MUNGGU VILLAGE ON GLOBAL ERA Makotek Tradition in Munggu Village in Global era means religious, collective power,
One of the cultural objects that can be easily seen in the form of architectural works. This article presents results of a study on the meaning of the dance in the global era. In the middle area of the mandala (Madia Mandala) there is a representative shrine of Pura Dalem Bekak, meanwhile in the area of Nista Mandala Wantilan (Balinese Pavilion), Pelinggih Siluh Resi and Pura Luhur Purnama (with 6 buildings or sacred ) sanctuary).
Empowerment of the society that has been represented in the interest of the people to interpret the dance of Baris Kraras in a serious way. Behind the implementation of Makotek tradition in the global age lies a power relationship of leaders, elders and villagers.
Introduction
One of the spiritual techniques from East Bali inherited from Dang Hyang Astapaka that is being re-investigated and practiced nowadays is Bahung Tringan meditation. Narratively, this paper attempts to elaborate the existence of this technique and its working processes within the human body in order to attain Buddhahood, according to the principle of these teachings. The tantric process in the body is very important for this technique as it is where one's spiritual journey begins.
According to Bahung Tringan meditation, the spiritual journey begins only when the inner jnana is awakened. With the presence of jnana in the tantric process, a person's spiritual progress seems to adjust to the intensity of their practice.
Discussion
Bayu is located in the heart, the sabda in the upper throat, and the elm at the base of the liver. Why bayu in the heart, the sabda in the throat and deep at the base of the heart. Likewise, idep is at the base of the heart, for it is a representation of intelligence.
When the meeting of the positive and negative elements of the mind occurs in a balance of bayu, sabda and idep, then jnana arises. It is this jnana that is able to give atma quickened by the shackles of the body.
Conclusion
- Introduction
- Research Methods
- Results and Analysis
- Conclusions
- Discussion
- Conclusion
SATE RENTENG IN PIODALAN CENTER PURA DALEM IN JAGAPATI VILLAGE, ABIANSEMAL, BADUNG REGENCY: A VALUES PERSPECTIVE. In the performance of the Piodalan ceremony in Pura Dalem Jagapati village, Abiansemal, Badung, held on Buddha Kliwon Wuku Pahang day (every 6 months), the use of "Sate Renteng ceremony to supplement the offerings in the ceremony" appears to be. These nine satays are placed on a coconut (as a base) as a symbol of the earth.
Signs of greatness (such as royal umbrellas): royal ladies each wear one;. The love or mind that follows the three components is manah, budhi and ahamkara.
Tri Hita Karana’s Essence, Doctrine, and Essence
Just as the natural phenomenon of the earth revolving around the sun on its axis, so the moon circulating around the sun collides on its line of rotation very often and in harmony. See the phenomenon such as flood natural disasters, landslide, the cause factor is the lack of care of the community due to littering or the utilization of green open spaces that are not controlled. Therefore, it is necessary to construct a structure of insight or knowledge of grhastha ashrama regarding the understanding of the function and meaning of the yadnya offerings to match the text and context.
This illustrates that the knowledge and skills acquired in schools are not necessarily suitable for the needs of the community. Therefore, the Ministry of National Education has formulated 18 Character Values that will be instilled in students as an effort to build the nation's character.
Closing
Separating Art and Religion: Women's Prayer for World Beauty and Peace. Weaving a Sense of Fellowship: Unity in Diversity at the 2009 Parliament of the World's Religions. Talamantez (member of the Mescalero Apache tribe and professor at the University of California Santa Barbara); Rosita Worl (Tlingit of the Shangukeid Clan of Alaska); Jessiee Kaur Singh (Sikh of Melbourne, Australia and Global Trustee URI-United Religions Initiative); Lally Lucretia Warren (Baha'i of Botswana); Vajra Chan-Ying (Chinese Han Transmission Tantrayana Buddhism nun and lecturer at the Tasmanian Chinese Buddhist Academy of Australia); and Dé Bryant (Afro-Caribbean: Haitian Vodun and professor at Indiana University) for the 2009 Parliament of the World's Religions International Plenary in Melbourne, Australia, December 5.
Screen capture from video edited by Campfire Film Festival and Image Control © Council for a Parliament of the World's Religions. Suprapto Suryodarmo (Padepokan Lemah Putih); Naen Suryono (Assembly for the Sublime Faith in the Great Unity of God); Kusumita Pedersen (Trustee Council for the Parliament of World Religions);.
Background
THE POWER OF THE GLOBAL ERA IN THE TRADITION OF GENGGONG ART IN BATUAN VILLAGE. The aim was to find a clear connection on why genggong art became neglected by the community in the global era and also how the form of power took place in the circle of genggong art of Batuan Village. This can be seen from the emergence of art gangs in the Village Batuan Genggong.
In fact, the art of Genggong in Batuan village even suspended animation. By examining the facts found, it seems that the power of global culture is closely related to the exclusion of Genggong art in present-day Batuan Village.
The power of global culture behind the art of Genggong Batuan Village
After some time to date, the reality is in the middle of the development of Bali tourism world is actually growing the existence of art genggong in Batuan even not get a favorable position. In addition, the form of association is often biased in positive activities without regard to the value of money that can control the behavior of the community. So the economic side as a symbol of the power of the global cultural features have changed artists and the public in the light of Genggong artworks in the village of Batuan began to calculate every action in the concept of profit and loss financially.
The lifestyle of the global community that is very close to information technology and also fulfilling the desire for an imaging style also does not support the existence of Genggong Batuan art. Thus, the global cultural power that affects the life of the village community in Batuan as a whole will ultimately affect the exclusion of Genggong art not only from the cooperation of the hotel, but also for the artists themselves who have no ability to survive due to the global situation. economic influence, as well as political regulation, and information technology that is not taking sides, assert that Genggong art is lost in mass.
Conclution
The above account in the layman's mind will soon imagine that in the temple is langgar, one of the holy places of Muslims. Some forms of meeting between Hinduism and Islam in Bali can be seen in Pura Langgar although in this temple there is no langgar in the true sense but it is symbolic in the main palinggih inside the temple. Based on the relationship traces, Hindu and Islamic relations in Bangli have generally been established for a long time.
Even the ancestors of Puri Agung Bunutin like Pengempon Pura Langgar are descended from the descendants of the King of Blambangan. The issue of the existence of Pura Langgar and the relationship between Islam and Hinduism in Bali is most stated in the Babad Compendium (chronicle) Puri Agung Bunutin (2000) translated Ida Idewa Ketut Gde (Panglingsir Puri Agung Bunutin).
