BALI QUITE 24HOUR
Hindu saka calendar is a lunar cycle that more closely follows our own year in terms of the length of the year. Nyepi is a major festival of the saka year, it’s the last day of the year, the day after the new moon on the ninth month.
The Nyepi celebrations start on the day of the Dead Moon, when “Tawur Agung Kesanga” (Great Sacrificial Ceremony) rituals’ are held in welcoming the “Nyepi” holiday. The ritual will be followed by procession of “Ogoh-Ogoh” (huge monster dolls) symbolizing evil spirits along the village and city roads in the evening. “Nyepi” Day is a Holiday and a day of absolute silence through out the island when no activity takes place, no traffic is seen anywhere, no fire is lit. It’s the day of self-introspection for Hindhu followers – the evil spirits are tricked into thinking that the entire island is deserted and therefore go away. On this day you will not be permitted to leave your hotel – most hotels and resorts will operate with reduced staff and some services may be affected such as room service, limited restaurant hours. The airport is also officially closed.
Nyepi Day like certain major temples festivals are determined by the saka rather than the wuku calendar. This makes the actual date difficult to determine from our calendar since the lunar saka does not follow a fixed number of days like the wuku calendar. The full moons around the end of September to the beginning of October or from early to mid-April are often the times for important
temple festivals.
HISTORY OF BALI
Bali Culture
Bali is truly a unique isle; from its timeless traditions, colourful pageantry to rites of passage. The people possess a genuine sense inner happiness that is perhaps attributed to the strong Hindu faith. There is a fundamental belief in the spiritual world which should always be in balance and harmonize with the physical world to attain peace and prosperity.
Although there are no artifacts or records dating back to the Stone Age, it is believed that the first settlers on Bali migrated from China around 2500 BC. By the Bronze era, around 300 B.C. quite an evolved culture existed in Bali. The complex system of irrigation and rice production, still in use today, was established around this time.
History is vague for the first few centuries. A number of Hindu artifacts have been found dating back to the 1st century, yet it appears that the main religion, around 500 AD was predominantly Buddhist in influence. A Chinese scholar, Yi-Tsing, in 670 AD reported on a trip to India, that he had visited a Buddhist country called Bali.
It wasn’t until the 11th century that Bali received the first strong influx of Hindu and Javanese cultures. With the death of his father around AD 1011, the Balinese Prince, Airlanggha, moved to East Java and set about uniting it under one principality. Having succeeded, he then appointed his brother, Anak Wungsu, as ruler of Bali. During the ensuing period there was a reciprocation of political and artistic ideas. The old Javanese language, Kawi, became the language used by the aristocracy, one of the many Javanese traits and customs adopted by the cause.
With the death of Airlanggha, in the middle of the 11th century, Bali enjoyed a period of autonomy. However, this proved to be short-lived as in 1284, the East Javanese king Kertanegara, conquered Bali and ruled over it from Java. In 1292, Kertanegara was murdered and Bali took the opportunity to liberate itself once again. However, in 1343, Bali was brought back under Javanese control by its defeat at the hands of Gajah Mada, a general in the last of the great Hindu-Javanese empires, the Majapahit. With the spread of Islam throughout Sumatra and Java during the 16th century, the Majapahit Empire began to collapse and a large exodus of aristocracy, priests, artists and artisans to Bali ensued. For a while Bali flourished and the following centuries were considered the Golden Age of Bali’s cultural history. The principality of Gelgel, near Klungkung, became a major centre for the Arts, and Bali became the major power of the region, taking control of neighboring Lombok and parts of East Java.
The European Influence
The first Dutch seamen set foot on Bali in 1597, yet it wasn’t until the 1800’s that the Dutch showed an interest in colonizing the island. In 1846, having had large areas of Indonesia under their control since the 1700’s, the Dutch government sent the troops into northern Bali. In 1894, Dutch forces sided with the Sasak people of Lombok to defeat their Balinese rulers. By 1911, all the Balinese principalities had either been defeated in battle, or had capitulated, leaving the whole island under Dutch control. After World War I, Indonesian Nationalist sentiment was rising and in 1928, Bahasa Indonesia was declared the official national language. During World War II, the Dutch were expelled by the Japanese, who occupied Indonesia from 1942 to 1945.
After the Japanese defeat, the Dutch tried to regain control of their former colonies, but on August 17, 1945, Indonesia was declared independent by its first President, Sukarno. After four years of fighting and strong criticism from the international community, the Dutch government finally ceded and, in 1949, Indonesia was recognized as an independent country.
Life in Bali is very communal with the organization of villages, farming and even the creative arts being decided by the community. The local government is responsible for schools, clinics, hospitals and roads, but all other aspects of life are placed in the hands of two traditional committees, whose roots in Balinese culture stretch back centuries. The first, Subak, concerns the production of rice and organizes the complex irrigation system. Everyone who owns a sawah, or padi field, must join their local Subak, which then ensures that every member gets his fair distribution of irrigation water. Traditionally, the head of the Subak has his sawah at the very bottom of the hill, so that the water has to pass through every other sawah before reaching his own. The other community organization is the Banjar, which arranges all village festivals, marriage ceremonies and cremations, as well as a form of community service known as Gotong Royong. Most villages have at least one Banjar and all males have to join one when they marry. Banjars, on average, have a membership of between 50 to 100 families and each Banjar has its own meeting place called the Bale Banjar. As well as being used for regular meetings, the Bale (pavilion) is where the local gamelan orchestras and drama groups practice.
Each stage of Balinese life is marked by a series of ceremonies and rituals known as Manusa Yadnya. They contribute to the rich, varied and active life the average Balinese leads.
Birth
The first ceremony of Balinese life takes place even before birth. Another ceremony takes place soon after the birth, during which the afterbirth is buried with appropriate offerings. The first major ceremony takes place halfway through the baby’s first Balinese year of 210 days.
Names
Basically the Balinese only have four first names. The first child is Wayan or Putu, the second child is Made or Kadek, the third is Nyoman or Komang and the fourth is Ketut. The fifth, sixth, seventh, eighth and ninth will be another Wayan, Made, Nyoman, Ketut and Wayan again.
Childhood
The Balinese certainly love children and they have plenty of them to prove it. Coping with a large family is made much easier by the policy of putting younger children in the care of older ones. After the ceremonies of babyhood come ceremonies marking the stages of childhood and puberty, including the important tooth-filing ceremony.
Marriage
Every Balinese expects to marry and raise a family, and marriage takes places at a comparatively young age. Marriages are not, in general, arranged as they are in many other Asian communities although strict rules apply to marriages between the castes. There are two basic forms of marriage in Bali – mapadik and ngorod. The respectable form, in which the family of the man visit the family of the woman and politely propose that the marriage take place, is mapadik. The Balinese, however, like their fun and often prefer marriage by elopement (ngorod) as the most exciting option. Of course, the Balinese are also a practical people so nobody is too surprised when the young man spirits away his bride-to-be, even if she loudly protests about being kidnapped. The couple go into hiding and somehow the girl’s parents, no matter how assiduously they search, never manage to find her. Eventually the couple re-emerge, announce that it is too late to stop them now, the marriage is officially recognized and everybody has had a lot of fun and games. Marriage by elopement has another advantage apart from being exciting and mildly heroic it’s cheaper.
The Household
There are many modern Balinese houses, but there are still a great number of traditional Balinese homes. The streets of Ubud; nearly every house will follow the same traditional walled design.
Men & Women
There are certain tasks clearly to be handled by women, and others reserved for men. Social life in Bali is relatively free and easy. In Balinese leisure activities the roles are also sex differentiated. Both men and women dance but only men play the gamelan. Today you do see some women painters, sculptors, and woodcarvers.
Community Life
Balinese have an amazingly active and organized village life. You simply cannot be a faceless nonentity in Bali. You can’t help but get to know your neighbors as your life is so entwined and interrelated with theirs.
Death & Cremation
There are ceremonies for every stage of Balinese life but often the last ceremony-cremation-is the biggest. A Balinese cremation can be an amazing, spectacular, colorful, noisy and exciting event. In fact it often takes so long to organize a cremation that years have passed since the death. During that time the body is temporarily buried. Of course an auspicious day must be chosen for the cremation and since a big cremation can be very expensive business many less wealthy people may take the opportunity of joining in at a larger cremation and sending their own dead on their way at the same time. Brahmans, however, must be cremated immediately. Apart from being yet another occasion for Balinese noise and confusion it’s a fine opportunity to observe the incredible energy the Balinese put into creating real works of art which are totally ephemeral. A lot more than a body gets burnt at the cremation. The body is carried from the burial ground (or from the deceased’s home if it’s an ‘immediate’ cremation) to the cremation ground in a high, multi-tiered tower made of bamboo, paper, string, tinsel, silk, cloth, mirrors, flowers and anything else bright and colorful you can think of. The tower is carried on the shoulders of a group of men, the size of the group depending on the importance of the deceased and hence the size of the tower. The funeral of a former rajah high priest may require hundreds of men to tote the tower.
A long the way to the cremation ground certain precautions must be taken to ensure that the deceased’s spirit does not find its way back home. Loose spirits around the house can be a real nuisance. To ensure this doesn’t happen requires getting the spirits confused as to their whereabouts, which you do by shaking the tower, running it around in circles, spinning it around, throwing water at it, generally making the trip to the cremation ground anything but a stately funeral crawl. Meanwhile, there’s likely to be a priest halfway up to tower, hanging on grimly as it sways back and forth, and doing his best to soak bystanders with holy water. A gamelan sprints along behind, providing a suitably exciting musical accompaniment. Camera-toting tourists get all but run down and once again the Balinese prove that ceremonies and religion are there to be enjoyed. At the cremation ground the body is transferred to a funeral sarcophagus, this should be in the shape of a bull for a Brahmana, a winged lion for a Satria and a sort of elephant-fish for a Sudra. These days, however, almost anybody from the higher castes will use a bull. Finally up it all goes in flames funeral tower, sarcophagus, body, the lot. The eldest son does his duty by poking through the ashes to ensure that there are no bits of body left unburned. And where does your soul go after your cremation? Why, to a heaven which is just like Bali!
RELIGION
The Balinese are Hindu yet their religion is very different from that of the Indian variety. They do have a caste system, but there are no untouchables and occupation is not governed by caste. In fact, the only thing that reflects the caste system is the language which has three tiers; 95% of all the Balinese are Hindu Dharma, and speak Low or Everyday Balinese with each other; Middle Balinese is used for talking to strangers, at formal occasions or to people of the higher Ksatriya caste; High Balinese is used when talking to the highest class, the Brahmana, or to a pedanda (priest). It may sound complicated, but most of the words at the low and medium levels are the same, whereas High Balinese is a mixture of Middle Balinese and Kawi, the ancient Javanese language.
The Balinese worship the Hindu trinity Brahma, Shiva and Vishnu, who are seen as manifestations of the Supreme God Sanghyang Widhi. Other Indian gods like Ganesha (the elephant-headed god) also often appear, but more commonly, one will see shrines to the many gods and spirits that are uniquely Balinese. Balinese believe strongly in magic and the power of spirits and much of their religion is based upon this. They believe that good spirits dwell in the mountains and that the seas are home to demons and ogres. Most villages have at least three main temples; one, the Pura Puseh or ‘temple of origin’, faces the mountains and is dedicated to the village founders, another, the Pura Desa or village temple, is normally found in the centre and is dedicated to the welfare of the village, the last, the Pura Dalem, is aligned with the sea and is dedicated to the spirits of the dead. Aside from these ‘village’ temples, almost every house has its own shrine and you can also find monuments dedicated to the spirits of agriculture, art and all other aspects of life. Some temples, Pura Besakih for example, on the slopes of Mount Agung, are considered especially important and people from all over Bali travel to worship there.
Offerings play a significant role in Balinese life as they appease the spirits and thus bring prosperity and good health to the family. Every day small offering trays (canang sari) containing symbolic food, flowers, cigarettes and money, are placed on shrines, in temples, outside houses and shops, and even at dangerous crossroads.
Festivals are another great occasion for appeasing the gods. The women bear huge, beautifully arranged, pyramids of food, fruit and flowers on their heads while the men might conduct a blood sacrifice through a cockfight. There are traditional dances and music and the gods are invited to come down to join in the festivities. The festivals are usually very exciting occasions and well worth observing, if you are in the area. A crucial thing to remember, if you wish to join in celebrations or enter a temple, is that there are a number of rules that have to be respected. Please see back page “A Word of Advice” for Rules. For more futher information contact by phone 62 8814614752.
HORSE RIDING
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Children are most welcome and can be led as required.
We recommend wearing long pants, sensible, shoes and plenty of sunscreen. Helmets are provided but not compulsory
A ride with us, whether on then beach or through the lush green Rice fields of Canggu will complete your Bali Holiday Experience,Fore more information or booking direct to 62 8814614752.
Culture of Bali
LONTAR OF BALI
palm leaf manuscripts
Lontar – The word ‘lontar’ is composed of two Old Javanese words, namely ‘ron’ (leaf) and ‘tal’ (rontal tree). The word ‘rontal’ therefore means ‘leaf of the rontal tree’. The rontal tree belongs to the family of palm trees (Borassus fabellifer). Due to the shape of its leaves, which are spread like a fan, these trees are also known as ‘fan trees’. The leaves of the rontal tree have always been used for many purposes, such as for the making of plaited mats, palm sugar wrappers, water scoops, orrnaments, ritual tools, and writing material.
The making of lontar leaf paper – In order to produce lontar leaf paper, first of all suitable leaves must be collected, ideally those of approximately 25 cm of length. The leaves are dried for one day, after which the rib of the leaves are cut out. Then the leaves are soaked with water during a length of three days, in order to remove the chlorofyl. The next step is to clean the leaves with a brush of coconut fibre, to remove dirt and the eggs of insects. After the cleaning the leaves are dried again for one day. Then the leaves are steamed above boiling water mixed with liligundi leaves and gambir (uncaria), in order to give the lontar their subtle yellowish-red color. Then the leaves are dried again. In order to prevent the leaves from wrinkling and being hard to flatten, the drying process is done slowly and in a damp place. As soon as the leaves are supple they are piled up one by one and flattened with a specially therefore designed press. An already completed lontar is used to define the correct lenghth, and then a cempurit (a special perforating device) is used to perforate the leaves in three designated places. Finally each lontar leaf is bound and pressed tighter with the use of screws, their edges are refined with a plane and the tips are cut to make them precisely even. Kincu or paint is used to color the lontar in red, after which the lontar are kept for six months before they are ready for inscriptions.
Inscription tools – Lontar are inscribed with a special tool called pengerupak. It is made of iron, with its tip sharpened in a trangular shape so it can make both thick and thin inscriptions. There are two types of pengerupak, one for writing and one for drawing. The pengerupak for writing is approxemately 15 in length and 1.5 cm wide, the pengerupak for drawing has the same length but is only 0.5 – 1 cm wide. There also is a third, longer type which is used for the cutting of rontar leaves.Lontar classification – the subjects that are dealt with in the lontar cover a variety of aspects of human life. These can be classified as follows:
1.
Weda lontar (Holy Books), written in Sanskrit, Old Javanese and Balinese
Mantra, incantations originating from Java and Bali
Kalpasastra, lontar dealing with religious rituals
2.
Agama lontar – religious rules, laws, regulations, ethics and morals
Palakerta, dealing with rules and regulations. These can also be found in the books of Dharmasastra, Kerta Sima, and Awig-awig (written and unwritten customary village laws)
Sasana, guidelines for ethics and morals
Niti, dealing with juridical systems
3.
Wariga lontar (astronomy and astrology)
Wariga, dealing with astronomy and astrology
Tutur and Upasdesa, dealing with spiritual science of the universe
Kanda, dealing with language, mythology, architecture, and other special subjects
4.
Usada lontar (homeopathy and healing)
Usada deals with homeopathy and healing, such as Bodhakcapi, Dalem, Kuda, and others
5.
Itahasa lontar (epics)
Parwa, epics in prose form
Kakawin, epics based on old Indian rhythms
Kindung, literature in Balinese, composed with a macepat rhythm, e.g. Sinom and Pangkur
6.
Babad lontar (history and genealogy)
Pamancangah, dealing with genealogy
Stories with a historical aspect, such as Panji Wijaya Krama and Rangga-Lawe, covering the period of the Majapahit Kingdom up to the rebellion of Rangga-Lawe.
Stories of the falling of the Kingdoms in song form, such as Rusak Buleleng.
7.
Tantri lontar (stories and notes)
Tantra Kamandala, stories from ancient Indian literature, written in Sanskrit
Satua Pengatihan Bali, stories containing Tantric influences or indigenuous Balinese.
Surat Pengeling-eling, notes written by Royalty and scholars.
8.
Lelampahan lontar (performing arts)
Stories from the performing arts, such as Gambuh, Arja, etc.
9.
Prasi lontar (illustrated lontar)
The illustrations on these lontar are deried from wayang (shadow puppet plays). The wayang drawings on these lontars can be classified into five groups, based on the stories they tell:
1.
Kekawin, Ramayana, Bharata Yuddha, Bomakawya, Arjunawiwawa, a.o.
2.
Kidung, Jayendria, Damputi-Lelangan, Tantri, Brama Pasangupati, a.o.
3.
Parwa-parwa, such as Adiparwa
4.
Cerita Tantri, telling the story of King Asmaryadapala’s experiences with Dyah Tantri.
5.
Animal Fables
Stories from ‘Kekawin’ take the classical form, which is called Wayang Purba in Northern Bali, stories derived from ‘Kidung’ take the Wayang Panji form, and stories from ‘Parwa’ take the Wayang Parba form.
The unique Gedung Kirtya lontar library annex museum in SIngaraja collects, copies and preserves thousands of lontar, and also “prasati” (transcriptions on metal plates) and books which deal with a variety of aspects of human life, such as religion, architecture, philosophy, genealogy, homeopathy, “usada” (medical manuscripts), black magic, and so on, in the Balinese, Kawi (old Javanese) and the Dutch, English and German language.
Bali ceremony
INTRODUCTION TO CEREMONIES OF BALI
One of the things that made Bali, the island of the gods, famous are its many ceremonies. In whatever period of the year you visit Bali, you will always have enough opportunities to witness religious ceremonies- at the temples, at house compounds, and even on the streets.
INDEX OF CEREMONIES
The ceremony index will give you an overview of the calendar defined ceremonies of Bali in alphabetical order. Here you can click on the ceremony names to read a detailed description of the ceremonies.
CEREMONY CLASSIFICATION
The Hindu ceremonies, which are generally referred to as Upacara, are grouped in four specific ‘Yadnya’ classes (Catur Yadnya),
1.
Bhuta Yadnya, performed for entities that are considered to be lower than mankind. > read more on bhuta yadnya ceremonies
2.
Manusa Yadnya, performed for people. These are also known as the ‘rites of passage’. > read more on manusa yadnya ceremonies
3. Pitra Yadnya, performed for the spirits of ancestors.
> read more on pitra yadnya ceremonies
.
4.
Dewa Yadnya, performed for entities that are considered to be higher than mankind, such as the dewa/dewi (manifestations of God). > read more on dewa yadnya ceremonies
Bali inside
Penglipuran Village
Bali Museum
Bali Museum History
Bali Museum save theĀ emerge the founding plan a museum which afterward becomes the Bali Museum :
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The early planning of Bali Museum founding was Governmental functionary of Dutch, Bali King, Society Prominent, all artists like: WFJ Kroon (assistant of Dutch Resident), Curt Grundler (a Germany Architect), I Gusti Alit Ngurah (Bestuurder Penegara Badung), I Gusti Bagus Jelantik (King of Karangasem), I Gusti Ketut Djelantik (King of Buleleng), King of Tabanan, and all artists like I Gusti Ketut Kandel, I Gusti Ketut Rai. The Planning is happened in year 1910 with the elementary concept Bali Museum building structure that was solidarity of the structure between temple building (Sanctum) and Palace (Keraton).
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After agreed on the concept of the museum building structure, hence founded a mains building which deflect finished in year 1925. Because of the ancient object collection which had been collected is not yet adequate and then during 7 years (1925-1932), the mains building stood functioned for the exhibition purpose. All meritorious experts in checking object taken as collection of Bali Museum for example: DR.W.F. Stutterheim, G.I. Graider, G.M. Hendrikss, DR.R. Goris, and artist of Walter Spies
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Bali Museum in the beginning is handled by an institution that is called Bali Museum Institution and opened officially on 8 December 1932 with the name of Bali Museum
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The management hereinafter by institution of Bali Museum has been reverted to Government of Indonesia since 5 January 1966.The object collections which are kept in Bali Museum can be classified become the prehistoric object collection like: the Grave Petrify (sarkopag), the object collection coming from history era like: stupika clay containing superstitious formula Ye Te, the bronze statues (Hindu and Budha statues) and ethnography object collection like Keris, Endek Cloth, and religious ceremony equipments (Sangku, Cecepan and Sidakarya mask). In its growth, now Bali Museum have been opened generically and become the tourist destination in Denpasar Town and it is a prefect place to visit in Bali in particular on Denpasar City Tour or join Denpasar Tour Package.

BAT CAVE
Pursuant to the papyrus of Dwi Jendra Tattwa, the Gua Lawah’s name is Gua Lelawah, the name which is given by Danghyang Nirartha (a priest overspread the Hindu teaching in Bali) when he stop in this place on his Tirtha Yatra trips. He arrive at a cave which is a lot of bats hang on and its unbroken voice clamor as hymn to add the beauty of the cave. Therefore this cave is named by Gua Lawah/Bat Cave. On the above cave is growth by the flower trees with it’s smelt fragrance and stimulus the peace mind of Danghyang Nirartha, so that he overnight stay for some nights in this place. From the cave we see also the beautiful coast with the blue ocean with Nusa Penida Island as a backdrop.
Gua Lawah Temple History
- According to the chronicle of Bendesa Mas, it mentions that the elaborations of Mpu Kuturan (a Hindu priest who come from Java) then he live in Bali which has been hosted in Silayukti, Padang Bai. He also builds some temple like Gua Lawah Temple
- According to the Papyrus of Dwijendra Tattwa, it narrates that after Danghyang Nirartha stay some nights at Goa Lawah, then he build a Kahyangan Temple on the ground. It means that Danghyang Nirartha extends the Palinggih or temple building existing at Gua Lawah Temple .
Function of Goa Lawah Temple :
- Based on Papyrus of Kusuma Dewa, it is Giha Lawah, a palace from Basuki god
- Based on Papyrus of Padma Bhuwana is explaining that in accordance to holy letter title Pentameter Aksara
- The structure of Gua Lawah Temple building is based on the temple building from Ista Dewata in particular of Padmasana which is located in front of Siwa Cave as power of entire universe potency
- Based on Lontar Babad Dalem is implying that Gua Lawah Temple as a good place to execute the Tirtha Yatra or Nyegara Gunung (meditation), because in this place there are nature potency of solidarity that is mount, the sea, goad an watu or petrify
Temple Festival
Temple festival at Gua Lawah is basically divided into 2 types that is Piodalan ceremony, and Ngusaba ceremony. On this event, many Hindu people from entire of the island come and pray. Gua Lawah is a place of interest in Bali and opened for visitors who wish to see the temple closely.
Gua Lawah/Bat Cave
Gua Lawah or Bat Cave is one of favorite places of interest in Bali and it is located near of hilly bank so it is called reef of Middle hill. This cave is located in Pasinggahan countryside, Dawan sub district, Klungkung Regency, east part of Bali and about 1,5 hours from Denpasar Town. There is a nature cave dwelt by thousands of tail bat located at north side from Jeroan/center of Gua Lawah Temple . Meanwhile the main road from Klungkung to Amlapura is just in front of the temple. This cave is apposite to the beautiful beach with black sand along the coastal area.







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