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Komunikasi Transendental dalam Yoga Putu Ayu Sri Kumala Dewi; I Made Gde Puasa
Jurnal Yoga dan Kesehatan Vol 3 No 2 (2020): Volume 3 No.2 Tahun 2020
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (370.278 KB) | DOI: 10.25078/jyk.v3i2.309

Abstract

Transcendental communication means communication between humans and their God and entering into the field of religion, participants in transcendental communication are humans with their Lord. But the discussion is little in the discipline of communication, even though this is more important than other forms of communication, especially in people who believe in the existence of God. This transcendental communication in Hinduism can be seen in a yoga activity. Yoga is an activity that aims to get closer to God. Yoga is done by uniting the mind, body, and soul with the aim of uniting oneself with God itself can be a unique study in transcendental communication. This article aims to discuss why yoga can be said to be a process of transcendental communication and the process of transcendental communication that occurs in yoga. This article uses the theory of symbolic interactionism as a scalpel in studying both problem statements. As for the results of the discussion of this article that by realizing the meaning of awareness of the meaning and motives of individuals, yoga practitioners carry out a discipline of awareness about cognitive focus and calm to minimize mental imbalances so that ultimately able to create an individual transformation and communication of mental transfiguration between individuals with God that is in the individual itself. The process of transcendental communication takes place in yoga activities because a yogi is aware of the existence of God and with the aim to get closer and unite his mind, body and soul with God himself.
Pendampingan Penyusunan Purana Banten di Desa Adat Tegaltamu, Desa Batubulan, Kecamatan Sukawati, Kabupaten Gianyar I Wayan Suwadnyana; Saskara, I Putu Adi; I Nyoman Bontot; I Made Gde Puasa; Ida Ayu Diah Larashanti
Sevanam: Jurnal Pengabdian Masyarakat Vol 2 No 1 (2023): Maret
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/sevanam.v2i1.1742

Abstract

Hinduism is a religion that is full of holidays or ceremonies. Its implementation also often uses offerings or what can be called offerings. Banten can also be interpreted as a guardian. The word wali means representative. Banten in a ceremony is used as a representative to relate to the worshiped or glorified. In addition, the word wali means return. This understanding indicates that offerings are meant to be offered again, which in the beginning all of the offerings came from or were sourced from the creations of Sang Hyang Widhi Wasa. The purpose of this re-offering is to create a balance between God / Ida Sang Hyang Widhi Wasa who has created, and humans as His creatures who receive and enjoy the most, so that they can be sustainable throughout time. Especially in the Tegaltamu Traditional Village, in carrying out the yadnya ceremony using banten so far it has only followed the existing culture and traditions, so that what has become a tradition will be followed and done without knowing whether it is right or wrong. The problem is that in the Tegaltamu Traditional Village, along with the development of the demands of the times that limit time and increase the busyness of the community in terms of earning a living and activities outside the custom, of course they are not easy to carry out the tradition to the fullest, so it is necessary to prepare a basic guideline for community members that is adapted to the needs of the community. current developments, so that community members can adjust their yadnya according to their situation and condition and get certainty about the yadnya ceremony that has been carried out. For this reason, it is necessary to provide assistance in the preparation of the Purana offerings in the Tegaltamu Traditional Village by a team of companions who are members of community service for the Penerangan Agama Hindu Information Study Program I Gusti Bagus Sugriwa Denpasar. There are several stages of mentoring that are passed to produce a Purana Banten. Some of these stages are the assessment stage, socialization and material delivery, field surveys, interviews, focus group discussions, data sorting and the last is the compilation of the results of service activities. Data triangulation method was used during community service activities which included material exposure, discussion, observation, group sharing, data research, book preparation, revision and editing to produce output in the form of printing a book entitled “Purana Banten Pura Dalem Desa Adat Tegaltamu and Purana Banten Pura Desa Desa Adat Tegaltamu”.
KOMUNIKASI SIMBOLIK PADA TRADISI TARI BARIS BABUANG DI DESA PENGOTAN KECAMATAN BANGLI, KABUPATEN BANGLI I Dewa Agung Gede Setiawan; I Wayan Sukabawa; I Made Gde Puasa
Integrative Perspectives of Social and Science Journal Vol. 3 No. 06 Juni (2026): Integrative Perspectives of Social and Science Journal
Publisher : PT Wahana Global Education

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Tari Baris Babuang merupakan salah satu tari sakral yang hidup dan berkembang di Desa Pengotan, Kecamatan Bangli, Kabupaten Bangli. Tarian ini tidak hanya berfungsi sebagai bagian dari ritual keagamaan Hindu, tetapi juga mengandung berbagai simbol yang merepresentasikan nilai-nilai spiritual, sosial, dan budaya masyarakat setempat. Di tengah arus modernisasi dan globalisasi, pemahaman terhadap makna simbolik yang terkandung dalam Tari Baris Babuang mulai mengalami pergeseran, terutama di kalangan generasi muda. Oleh karena itu, penelitian ini bertujuan untuk menganalisis bentuk, fungsi, dan makna komunikasi simbolik yang terdapat dalam Tradisi Tari Baris Babuang di Desa Pengotan. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif interpretatif. Teknik pengumpulan data dilakukan melalui observasi, wawancara, studi kepustakaan, dan dokumentasi. Analisis data dilakukan secara kualitatif dengan menggunakan teori Interaksionisme Simbolik, Teori Religi, dan Teori Semiotika sebagai pisau analisis. Hasil penelitian menunjukkan bahwa bentuk komunikasi simbolik dalam Tari Baris Babuang tercermin melalui gerakan tari, penggunaan papah biu (pelepah pisang) sebagai properti utama, kostum, formasi penari, iringan gamelan selonding dan gambang, serta prosesi ritual yang menyertainya. Dengan demikian, Tari Baris Babuang tidak hanya menjadi ekspresi seni pertunjukan, tetapi juga merupakan media komunikasi simbolik yang berperan penting dalam menjaga identitas budaya dan spiritual masyarakat Desa Pengotan.