Bali17 the holy water
The holy water
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17Bali
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The water maidens of the courtyard fountains at Goa Gajah
Elephant Cave
Balinese souls purified in a mass 'memukur' ceremony
Balinese souls purified in a mass 'memukur' ceremony
Balinese souls purified in a mass 'memukur' ceremony
Memukur Bali Hindu ceremony is to purify the human soul with the
holy spirit. This ceremony is a continuation of the Hindu cremation
ceremony in Bali. Mass memukur it held as low cost model ceremony
because of economical related. Memukur focal point is 'Sekah',
sculpture decoration with bamboo frame, representing to the soul of
a cremated. Sekah will be burned as a symbol of the second
cremation to purify the soul in preperation to climb to the top of
the world. Ash from sekah then placed in coconut shells and
decorated with flowers, chinese coins (sometimes replaced with
paper money that is still true today) and other decorative
items.With the accompaniment of gamelan angklung and baleganjur,
sekah brought to sea and release there as a symbolic return of the
severe spirit to the creator.
Rice terraces
InfrastructureWhile one might be surprised at the deeply
democratic nature of the island, despite it appearing rigidly
hierarchical, the reasons behind the intense cooperation would be
even harder to pick up on. Interestingly, it is the threat of pests
that holds everyone accountable. As pests are deterred when fields
are flooded, if an upstream neighbor decided to take more water,
and diverted less to the downstream neighbor, then pests would
attack crops upstream. Stephen Lansing, an anthropologist who spent
years studying the water system and Balinese society, developed a
computer simulation of the system on a large scale, and described
how it worked, adjusting variables to show how the system would
develop, optimize, and collapse. As he and his colleagues ran the
simulation, they determined that as farmers would observe their
neighbors farms, they would copy and synchronize each others
cropping patterns, and a synchrony would develop across the whole
island. While the model showed mathematically how the
infrastructure self-organized, Lansing observed and studied the
superstructure of Balinese society to explain much deeper
synchrony. While the belief-system, rituals and time-keeping
systems of the Balinese might seem cumbersome and superstitious to
outsiders, Lansing showed how they have deep functional
significance in the island-wide production system.10
The Indonesian island of Bali, with around 1.6 million estimated
farmers, has a direct democratic system of water distribution
despite its irrigation system being completely hierarchical. Water
governance is deeply intertwined in the rituals, the belief-system,
the identity, the infrastructure, and even the notion of time. With
channels and canals that are often over a thousand years old, the
agricultural system and the ecology of the island have become
deeply intertwined, acting as one organism. Efforts to drastically
change Balinese agriculture in the seventies during the Green
Revolution in Indonesia wreaked great havoc on the ancient and
sophisticated system, and over the years the modernization efforts
were withdrawn.
In a yearly holiday, farmers across the entire island gather at
the temples upstream. People from over 200 villages gather at the
temple furthest upstream, the supreme temple of Dewi Danu. The
temple sits on the edge of a Mount Batur, an active volcano,
flanked by Lake Batur, a massive freshwater crater lake. Mount
Batur is key to the ecology of Bali, as rain dissolves phosphate
along the edges, and enters the water, which combined with the
nitrogen-fixing azolla provides constant sustenance for agriculture
throughout the island. Visitors collect holywater from the steam of
the volcano, which is brought back to their respective villages,
where more rituals are performed. In this way, each subak and the
entire island maintain ongoing synchrony. While in the Western
calendar there are two concurrent layers of weeks and months, in
the Balinese calendar there are 8 concurrent weeks that correspond
with rituals, markets, and even social identities. As the solar
cycle is of little relevance in the perennially warm climate, the
210 day growing cycle of rice forms the basis of a year. Their
calendar is in turn synchronized with the Indian Ashaka calendar,
and the modern Western calendar.11
Rice terraces
SuperstructureWhile they are identified as Hindus, the Balinese
call their belief-system* gama Tirta, or Belief-system of Water.
Along every major point of diversion along the irrigation system is
a water temple devoted to the Water Goddess, Dewi Danu. All the
farms downstream of a temple form a Subak, the most basic
self-governing unit in Balinese society. The temple is the public
space where gatherings happen constantly, whether for practical
matters or for festivals and celebrations. When agricultural
matters are discussed, all farmers participate and must abandon all
rules of interaction based on caste or be reprimanded with fines.
The Balinese devote tremendous amounts of time to temple
activities, where everyone expresses themselves and the arts
flourish to an unparalleled degree, and around 50 holidays and more
festivals happen in a year.12
Bali is a lesson learned in that there is much more than meets
the eye, and one must not judge until a society is understood
wisely. The example that Bali demonstrates, that a hierarchical
system does not imply a hierarchical society, carries profound
meaning that we can all learn from. It also demonstrates that
societal balance can exist for hundreds or thousands of years, and
only deepen and grow richer with age.J. Stephen Lansing: A Thousand
Years in Bali
The Long Now Foundation13
Pura Tegeh KoripanWhile they are identified as Hindus, the
Balinese call their belief-system gama Tirta, or Belief-system of
Water. Along every major point of diversion along the irrigation
system is a water temple devoted to the Water Goddess, Dewi
Danu.There is a proposal in the works to make the irrigation system
a world heritage site.
Rice Terraces and Water Temples of Bali: A Proposal to create a
UNESCO World Heritage Cultural Landscape(This proposal would
establish a World Heritage site in Bali to support and protect
Balinese farmers, subaks, water temple networks, lakes, rivers and
forests)
Coming Around
Though the Indonesian Green Revolution ripped and tore the
complex fabric of Balis agricultural system, the island retained
enough cohesion and rhythm to survive the onslaught. For good
intentions, the Green Revolution was pushed throughout Indonesia to
feed its expanding, crowded population. The use of chemical inputs
was pushed on Bali as a patriotic duty, and farmers were advanced
inputs. As the farmers used the inputs, the land became dependent
on them, which in turn made them dependent on using the chemicals.
This caused great harm to the ecological balance throughout the
island, and offshore coral reefs were poisoned and suffocated. As
the agricultural planners observed the sophistication of the
ancient system and that fertility could be naturally maintained by
the geology of the island, they withdrew aggressive promotion, and
many now hold the traditional system in high esteem. While some
farmers continue to be dependent on expensive inputs, the use seems
to be gradually reducing.14
Pura Tirta Empul
Holy Water: The Backbone of Balinese HinduismThe most important
part of all Balinese ceremony is the Holy water. Holy water
accompanies every act of Hindu-Balinese worship from individual
devotion at household shrine to island-wide ceremonies. Holy water
acts as an agent of the power of a God, a container of a mysterious
force. It can be cleanse spiritual impurities, fend off evil
forces, and render the recipient immune to the attacks of the
negative, or demonic, influences. In Bali, holy water is not a
symbol, it a material container of mystical power, and as such, is
sacred and holy in and of itself. The holy water strengthens and
purifies everything it touches. Although there are many kinds and
potencies of holy water, no matter where or by whom it is made and
no matter whether its quantity is great or small, holy water is
always a sacred and powerful agent. The Balinese call holy water
toya, from medium Balinese word for water, and often the High
Balinese tirtha will be used. These are never confused with
ordinary water, however, which everyone calls by its low Balinese
name, yeh. The uses and potency of holy water vary according to how
it is made, its source, and who makes it. The more powerful the
mantra and the more elaborate the offering use to make it, the more
mystic energy it contains. The more sacred the place from which it
is obtain, the greater the sanctity of the holy water. The more
exalted the status of the person who makes it, the greater its
magical power. Holy water is use in many different ways and need
not always be the most powerful variety. All holy water is sacred
but some kinds are more powerful, more appropriate in a given
situation than others. Holy water requires special handling, it
must be treated with respect and deference. Any container of holy
water is always held and passed to others using only the right
hand. For more than a thousand years, Balinese worshipers have been
drawn to Pura Tirta Empul, whose sacred spring is said to have been
created by Indra and to have curative properties. The tradition
continues almost unchanged at the temple today. Pura Tirta
Empul,
Holy water-Bali Holy water is the element of purification,
blessings and godliness ever-present at Balinese rituals and
ceremonies. Along with flowers (offerings) and fire (incense), holy
water, or tirta in Balinese, is an essential part of Hindu rituals
and ceremonies. There is no ritual considered complete without holy
water. Given the importance of tirta at Balinese rituals and
ceremonies, the religion is also known as 'the religion of holy
water' or agama tirta, a name that also brings Hindu's closer to
nature. Holy water is not only essential but also contributes to
the various levels and complexities of ceremonies. Unlike the
offerings displayed, the contribution of holy water to ritual
complexities is not always easily observed. Holy water is usually
kept in a ceramic or silver bowl of small to medium size that
contains some flowers that contribute to its fragrance and sense of
holiness. Different types of rituals require different types of
holy water. There is holy water provided at a particular ritual by
a priest (sulinggih, pemangku) at a family temple and also by
ritual officiators such as shadow puppeteers or mask dancers. Each
'tirta' has its own function.
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Pura Tirta Empul,
There is also specific holy water taken from various temples,
ranging from family temples, seaside temples, lake temples, or
mountain temples, all gathered by priests or laymen. Each clan
group in Balinese society has their own priest and clan temples
from where tirta is obtained for a particular ceremony. Although
such alliances and hierarchy is not always fixed or static, for
sure, tirta cannot be obtained from just any temple or just any
priest. The bigger the ritual then the more different types of holy
water are required from different temples. During the first Bali
bombing cleansing ceremony, named 'Pamarisudha Karipubhaya', at
ground zero in November 2002, holy water was taken from as far away
from the temple of Mount Semeru in East Java as well as Mount
Rinjani in Lombok. In addition to holy water taken from temples
outside of Bali and that provided by priests, holy water is also
made at the actual ritual site by mask dancers and puppet masters.
Holy water is used to purify the ritual site, to bless sacrificed
animals so that their souls will go to heaven, to purify offerings
and to bless prayers.17
Legend has it that the sacred spring was created by the god
Indra. His forces had been poisoned by Mayadanawa, so he pierced
the earth to create a fountain of immortality to revive them. An
inscription dates the founding of a temple at the site to 926 AD.
Ever since - for more than a thousand years - the Balinese have
come to bathe in the sacred waters for healing and spiritual
merit.
Pura Tirta Empul is located in the village of Tampak
Siring,Accessible from Ubud by public transportation. The souvenir
stands outside the temple specialize in the local craft, carved
bone jewelry.
At a big or special cleansing ritual for the whole of Bali, such
as the one held after the Bali bombings in 2002, holy water was
distributed through hierarchical structures from the Hindu council
for customary affairs at a district level to sub-district and
village levels before then being distributed to each member of
society. At each distribution point, the holy water is mixed up
with purified water to ensure enough for every one. Such
distribution is meant to help people to get tirta without needing
to come and join rituals held far from their residence. Tirta is
also important at cremation ceremonies. Cremations can be long,
laborious, and complicated processes that can take days and weeks
if not months. During the process, dozens of various tirta is
needed starting from a small every day ceremony to the end of the
cremation process. One significant importance is called tirta
pangentas that cuts off the relationship between the body and soul
of the deceased, so the soul can smoothly return to the afterworld.
One hundred years ago, in September 1906, during 'the war to the
end' that is locally known as puputan, which took place between the
King of Badung and the Dutch colonial troops in Denpasar. The
King's subjects were given tirta pangentas before going to war.
This tirta was taken from the cremation ritual held for the old
king who had died but had not been properly cremated due to the
war. 18
Worshippers first make an offering at the temple, then climb
into the main pool to bathe and pray. Many collect the holy water
in bottles to take home.
This tirta was taken from the cremation ritual held for the old
king who had died but had not been properly cremated due to the
war. The sprinkling of tirta on the king's followers was both
symbolic of their readiness to die in struggle to defend their
motherland as well as engaging their spirit to get ready for
battle. When they finally died at battle, principally no proper
ritual or cremation was therefore needed. In September 2005 last
year, however, the offspring King of Badung (now called King of
Denpasar) held a proper chain of cremation rituals in case any of
the king's followers did not receive tirta pangentas prior to the
war a century ago.
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With prayers at home or at a temple festival, the use of holy
water often begins when devotees enter a temple. A ceramic bowl of
medium size filled with holy water is often placed in front of the
temple gate. Devotees should take the holy water and sprinkle it on
their heads to purify their bodies and minds before entering the
temple. Devotees are also required to cleanse their hands using
holy water or incense smoke to commence prayers. After praying,
holy water is sprinkled three times. Firstly on their heads
signifying purification of their minds to promote wise thought
(manacika). Secondly, on their hands then held to their mouths to
sip signifying purification of their mouths as to promote wise
thought (wacika). Lastly, on their face or body signifying
purification of their bodies as to promote wise behaviour (kayika).
Manacika, wacika, and kayika are called trikaya parisudha, and are
one of the principles of the Hindu teachings to encourage people to
think, speak, and behave astutely.
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Pura Tirta Empul
It has become a habit for devotees to take holy water home in a
can or plastic bag either to safeguard for upcoming relevant
ceremonies or to distribute among family members. Members of the
family who are unable to come to ceremonies or temple festivals
(perhaps due to menstruation or being unable to afford long
distance travel) can therefore still enjoy tirta and be
blessed.21
Holy Water is an indispensable part of Balinese Hinduism; the
importance of Holy Water is shown by the older generation of
Balinese who still calls the Balinese Hinduism as Agama Tirtha,
(the religion of Holy Water). No ceremony in Balinese Hinduism can
be called perfect or finish without the presence of Holy Water. If
a Balinese cannot attend a temple ceremony or other kind of
ceremony, he simply asks for Holy Water that is obtained from the
temple where the ceremony is held or the Holy Water that is
distributed in other kind of ceremony.
The courtyard fountains at Goa Gajah Elephant Cave
Tirta is a Sanskrit word meaning water, holy water, river, or
bathing place. It also means the holy place for pilgrimage as in
the word tirtayatra. Tirtayatra has recently become popular amongst
the Balinese. They do not only practice tirtayatra around Bali but
also at temples in Java and some places in India. Several Balinese
tour companies offer packaged tirtayatra tours to India, although
they are not demanded as highly as the annual Muslim pilgrimage to
Mekka, have been steadily on the increase. Bathing in the River
Ganges is always included on India's tirtayatra itinerary.
Tirtayatra to India is affordable only by the upper-middle and
upper class Balinese Hindus. The lower-middle and lower class
people do tirtayatra on auspicious days, such as at the full moon
(purnama) to holy places in Bali and Java. The goal of tirtayatra
is not only to pray and receive holy water but also to immerse
participants in the holy atmosphere of the visited temples.
Participants of tirtayatra often like to bring some holy water home
and give them as gift to their family. Receiving holy water from
India or other temples is always an invaluable gift for those who
appreciate them. The origin of holy water reflects both spiritual
and social hierarchy. Although the types and origins of holy water
is varied, their functions, both spiritually and philosophically,
remain the same, which are to remove impurity, to perform
purification, and to receive God's blessing.
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Holy water can be obtained either from natural sources or from
the peranda (high priest). The natural resources of holy waters
range from klebutan (spring), tukad (river), campuan (meeting of
two or more river), loloan (estuary), danu (lake), and segara
(sea).And one of the most devastating things that can happen to a
family is to be denied access to holy water from the village
temples. This is a dreadful punishment for a person who has been
expelled from his banjar because of failure to comply with the
religious or customary laws. Because it is so serious, it is not a
common punishment. It means, in effect, that the person so expelled
is ritually dead. And this applies not only to him but also to all
members of his family. Pura Ulun Danu Bratan, or Pura Bratan, is a
major Shivaite and water temple on Bali
Holy Water: The Backbone of Balinese HinduismThe most important
part of all Balinese ceremony is a Holy water. Holy water
accompanies every act of Hindu-Balinese worship from individual
devotion at household shrine to island-wide ceremonies. Holy water
acts as an agent of the power of a God, a container of a mysterious
force. It can be cleanse spiritual impurities, fend off evil
forces, and render the recipient immune to the attacks of the
negative, or demonic, influences. In Bali, holy water is not a
symbol, it a material container of mystical power, and as such, is
sacred and holy in and of itself. The holy water strengthens and
purifies everything it touches. Although there are many kinds and
potencies of holy water, no matter where or by whom it is made and
no matter whether its quantity is great or small, holy water is
always a sacred and powerful agent.23
Balinese daily offerings made to the Hindu Gods as a symbol for
their gratitude
The Balinese call holy water toya, from medium Balinese word for
water, and often the High Balinese tirtha will be used. These are
never confused with ordinary water, however, which everyone calls
by its low Balinese name, yeh. The uses and potency of holy water
vary according to how it is made, its source, and who makes it. The
more powerful the mantra and the more elaborate the offering use to
make it, the more mystic energy it contains. The more sacred the
place from which it is obtain, the greater the sanctity of the holy
water. The more exalted the status of the person who makes it, the
greater its magical power.
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Holy water is use in many different ways and need not always be
the most powerful variety. The supply kept in the several shrines
of family temples need not come from as remote or high as source
as, say, the holy water needed for cremation or temple festival.
And sometimes holy water from specific temple may be preferred
because that temple emphasizes a particular manifestation the Hindu
deity and that manifestation is the one to whom an appeal is being
made. All holy water is sacred but some kinds are more powerful,
more appropriate in a given situation than others.Holy water
requires special handling, it must be treated with respect and
deference. The most powerful holy water from the most sacred
source, prepared with the most magical mantras and most elaborate
offerings by most exalted priest loses its power if treated
casually or disrespectfully. On the other hand, clean water from
the well of a house compound placed in a new container in the
shrine of an ordinary family temple becomes powerful and effective
holy water if the feeling of the user toward it are properly
reverent.
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Cocoa fruitObtaining Holy Water is an obligatory part of every
ceremony
The holy water must be kept in a clean container and must be
handled with great respect. People often use a bungbung a section
of bamboo culm closed at one end and open at the other to transport
holy water. Ordinary large glass jars, with loose-fitting glass
top, are quite commonly use. Villager often transport holy water in
ordinary drinking glasses or bottles. These should theoretically be
brand new and unused. Typical red clay pot are often use for
temporary storage in temples where demand for holy water.Any
container of holy water is always held and passed to others using
only the right hand. The container should be held as high as
possible as it is being handled, preferably higher than heads of
others nearby. If placed on the floor, step over, or handled
excessively, holy water will loose its mystical power and be
rendered in effective. Containers of holy water are usually store
in the shrines of family and public temples.
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Udeng, male headband in Bali
Holy water is so essential of Balinese life that it is
impossible to list all its uses. Those who are sick are made well
by balians or pamangkus or pedandas who clean the spirits of their
patients with holy water. A Balinese undergoes such as cleansing
before and after any major trip. Everyone of the rites of passage
involves the use of holy water. Shrines are sprinkled with it every
day. Those who go in trance are bought back from this state with
holy water.And one of the most devastating things that can happen
to a family is to be denied access to holy water from the village
temples. This is a dreadful punishment for a person who has been
expelled from his banjar because of failure to comply with the
religious or customary laws. Because it is so serious, it is not a
common punishment. It means, in effect, that the person so expelled
is ritually dead. And this applies not only to him but also to all
members of his family. Most of the materials for this writing are
taken from Fred B. Eiseman, Jrs Bali Sekala and Niskala Volume
I.
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Where to Get Holy Water: Natural SourcesHoly water, the most
important part of a Balinese ceremony, no ceremony is considered to
be complete without the presence of Holy water. Holy water can be
obtained either from natural sources or from the peranda (high
priest). The natural resources of holy waters range from klebutan
(spring), tukad (river), campuan (meeting of two or more river),
loloan (estuary), danu (lake), and segara (sea). Klebutan, spring
is the most popular holy water source for temple anniversary, and
rites for God. Not all spring is fit as holy water source, spring
that is used as a holy water source is usually located on the
sacred spot or near a temple. A Beji temple or at least a shrine is
built near the spring that is used as a holy water source. Balinese
who want to get a holy water from this spring must present a set of
offering to this temple or shrine and ask permission from the the
God who resides in this temple or shrine.
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Tukad, river, nowadays, is no longer used as a holy water source
for God relating ceremony, only holy water for cremation purpose
(toya penembak) is taken from the river. Not all river or part of a
river is fit for cremation purpose holy water source, only part of
river that is located near the cemetery and considered to be sacred
is fit for a source of holy water. Campuan, meeting of two or more
river is a unique source of holy water. It can provides holy water
for all kind of ceremonial purpose. You can not obtain holy water
from cremation purpose in the spring which is , for holy water
source for God related ceremony, but from campuan people can obtain
holy water either for a god related ceremony or human related
ceremony. Campuan is also used as a place for melukat (cleansing
body and soul as well as recharging spiritual power). Loloan,
estuary nowadays is rarely used as a holy water source. Only a
loloan with a campuan in it is usually used as a source of holy
water. The diminishing popularity of loloan as holy water resource
is due to the waste and pollution that is thrown to the river
accumulated in the loloan and make it dirty and unfit for holy
water source.29
Danu, lake is a source of holy water for all purpose especially
for the people who resides far away from the sea people of Bangli
regency. Holy water from the Danu is obligatory for a subak temple
ceremony since danu is the ultimate source of water for farming in
Bali. Each danu has a ulun danu temple in which the Goddess of the
respective danu resides. People who wish to obtain holy water from
the danu should pay homage and present a set of offering in this
temple. Segara, sea is the main source of holy water for all kind
ceremony especially big ceremonies. A pura Segara, or sea temple is
built on the beach to house the God of the sea. But people who wish
to obtain holy water from the segara do not have to pay homage or
present a set of offering in this temple. Offering can be presented
on the beach where they want to take the holy water. Segara is not
just considered as a source of holy water but also the source
elixir of life (tirtha amerta), 30
Pura Ulun Danu Bratan, or Pura Bratan, is a major Shivaite and
water temple on Bali
Each year, in Melasti ceremony, thousand of Balinese follow
their deities to the sea in order to take the elixir of life for
the welfare Bali. Sea also serve as the greatest purifier, after
the cremation ceremony remnant of the deceased is thrown to the sea
in order to purify the soul of the deceased. Thousand of Balinese
also do melukat ritual in the sea to purify themselves.
31
Pura Ulun featured in Indonesian banknote
Pura Ulun Danu Bratan, or Pura Bratan, is a major Shivaite and
water temple on Bali, Indonesia the other major water temple being
Pura Ulun Danu Batur. Water temples serve the entire region in the
outflow area; downstream there are many smaller water temples that
are specific to each irrigation association (subak).Built in 1663,
this temple is used for offerings ceremony to the Balinese water,
lake and river goddess Dewi Danu, due to the importance of Lake
Bratan as a main source of irrigation in central Bali. The 11
stories of pelinggih meru dedicated for Shiva and his consort
Parvathi. Buddha statue also present inside this temple.Lake Bratan
is known as the Lake of Holy Mountain due to the fertility of this
area. Located 1200 m above sea level, it has a cold tropical
climate.Pura Ulun Danu Batur (also known as "Pura Ulun Danu," "Pura
Batur" or "Pura Bat") is the second most important temple in Bali,
after Pura Besakih. Built in 1926, the temple is dedicated to Dewi
Danu, goddess of lakes and rivers. "Ulun Danu" literally translates
as "head of the lake".
A Never-Ending Quest for Holy WaterHoly Water is an
indispensable part of Balinese Hinduism; the importance of Holy
Water is shown by the older generation of Balinese who still calls
the Balinese Hinduism as Agama Tirtha, (the religion of Holy
Water). No ceremony in Balinese Hinduism can be called perfect or
finish without the presence of Holy Water. If a Balinese cannot
attend a temple ceremony or other kind of ceremony, he simply asks
for Holy Water that is obtained from the temple where the ceremony
is held or the Holy Water that is distributed in other kind of
ceremony.Obtaining Holy Water is an obligatory part of every
ceremony in Bali. For a small ceremony in a household compound, the
Holy Water is usually obtained from a high priest, for a bigger
ceremony in a household compound the Holy Water is usually obtained
from the nearby Holy spring (beji). For a small ceremony in a
temple, the Holy Water is usually obtained from the nearby Holy
spring (beji) but for a bigger ceremony, it is obtained from the
sea. For a grand ceremony such as Eka Dasa Rudra (centennial
purification of the universe), the Holy Water is not just obtained
from the sea but also from the Mount Semeru in East Java and Mount
Rinjani in Lombok.
32
A special Holy Water is needed for a special condition or
ceremony. Holy Water from a puppet master (dalang wayang) is needed
by a baby who born in 27th week of traditional Balinese Pawukon
Cycle calendar. This week is called Wuku Wayang (wuku means week
and wayang means puppet) and considered as dangerous week that
brings a lot of misfortune to the people who born in this week. The
Holy Water from a puppet master is believed by the Balinese to have
a magical power to negate the misfortune of this week.A special
Holy Water is also needed in cremation ceremony. This Holy Water is
called Toya Penembak, or shooting water. This Holy Water is
obtained in a unique way, the quest for this Holy Water need a lot
of courage and calmness. This Holy Water must be obtained from the
river in the middle of the night by one of the family members of
the deceased. Since the Balinese believes that the river especially
at night is a spooky place, inhabited by the spiritual being from
underworld and no Balinese will come to this place at night this
quest for Holy Water is not an easy task. In Bali, sometimes the
love of the family members to the deceased is measured by obtaining
this Holy Water.
33
Holy Water also serves as a medicine for sickness caused by
magical power, or the wrath of the God. A sickness caused by a
magical power is cured by Holy Water from a witch doctor or shaman.
For the sickness caused by the wrath of God, a Holy Water from the
temple in which the angry God resides is needed to cure this kind
sickness, this Holy Water is usually obtained by presenting some
offerings in the respective temple.
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Stone temple guardian
Each year, in Melasti ceremony, thousand of Balinese follow
their deities to the sea in order to take the elixir of life for
the welfare Bali. Sea also serve as the greatest purifier, after
the cremation ceremony remnant of the deceased is thrown to the sea
in order to purify the soul of the deceased. Thousand of Balinese
also do melukat ritual in the sea to purify themselves.
Udeng, male headband in Bali
The colourful traditional fishing boats that line the coastal
shores of Jimbaran and Sanur are known as jukung.
Pura Tanah Lot
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Acceptance MudraCopyright: All the images belong to their
authorsArangement: Sanda
Foioreanuwww.slideshare.net/michaelasanda
Sound: Bamboo Wind Harp - Bamboo Xylophone
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