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Sphatika: Jurnal Teologi
Published by Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
ISSN : 27228576     EISSN : 27228576     DOI : https://doi.org/10.25078/sphatika.v13i1.1123
Core Subject : Religion,
Religion
Sphatika: Jurnal Teologi (ISSN Online 2722-8576 dan ISSN Cetak 1978-7014) diterbitkan oleh Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan dikelola oleh Program Studi Teologi Hindu Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar adalah jurnal ilmiah bertujuan untuk mewujudkan tipologi dan pengetahuan Hindu yang lebih konkret dan meyakinkan untuk ilmuwan dunia. Institut Hindu Dharma Negeri Denpasar sebagai salah satu lembaga pendidikan ilmiah, bertanggung jawab untuk mengungkap semua khazanah pengetahuan Hindu, mengeksplorasikan, dan mensosialisasikan pengetahuan Hindu sehingga dapat berkontribusi terhadap kemajuan sumber daya Hindu. Sphatika: Jurnal Teologi, berfokus pada bidang : 1) Teologi; 2) Studi Agama; 3) Sastra Agama; dan 4) Ilmu Budaya.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 127 Documents
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Eksistensi Sesana Pemangku dalam Piodalan Agung di Pura Dalem Mpu Aji Desa Adat Kubutambahan Kecamatan Kubutambahan Kabupaten Buleleng Gede Reza Saputra; I Wayan Gata; Yunitha Asri Diantary Ni Made
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

This study aims to examine the existence of the Pemangku's sesana (spiritual authority) in the implementation of the grand piodalan ceremony at Pura Dalem Mpu Aji, Adat Village of Kubutambahan, Kubutambahan Subdistrict, Buleleng Regency. The background phenomenon is the unique position of the Pemangku at this temple, who not only serves as an ekajati spiritual officiant but, in certain contexts, holds sesana and authority equivalent to a Sulinggih. Based on hereditary bhisama (traditional codes), the Pemangku is trusted to complete the entire grand piodalan sequence without a Sulinggih's presence a practice differing from common customs in other Balinese temples. The research employs a qualitative approach with descriptive methods. Data collection techniques include observation, in-depth interviews with the Pemangku, temple caretakers (pengempon), and community figures, as well as literature studies and documentation. Data analysis follows stages of reduction, presentation, and conclusion drawing. Theoretical foundations encompass religious theory, structural-functional theory, and symbolic interactionism. Findings reveal the Pemangku's central and sacred position in the grand piodalan, marked by swadharma execution, specific ritual attributes, and the honorary title Ida Lingsir Pandita Siwa Waisnawa at the ceremony's peak. The Pemangku's sesana manifests in ethical compliance, strict ritual sequences, special offerings (upakara), and multi-stakeholder involvement in elevating the authority. This sesana's existence implies unique religious symbols and practices, enhanced devotee faith (sradha) and devotion (bhakti), and strengthened religious structure at Pura Dalem Mpu Aji.
suyasning Ekoteologi Dalam Praktik Ritual Tumpek Kandang Desa Adat Padangtegal, Ubud Desak Nyoman Sri Suyasning Putri; Putu Eka Sura Adnyana; I Kadek Budiastawa
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

This study examines the ecotheological significance of the Tumpek Kandang ritual, known as Otonan Bojog in the context of the Monkey Forest area in Padangtegal Traditional Village, Ubud, Bali. The study is based on the understanding that this area serves simultaneously as a habitat for monkeys, a sacred space associated with a temple complex, and a tourist destination. It focuses on the theological foundations of reverence for animals, the implementation of the ritual, and the ways in which religious values are connected to ecological responsibility and tourism area management. This study employs a qualitative descriptive-analytical approach, with data collected through observation, interviews, and documentary studies. The data are analyzed thematically using Émile Durkheim’s concepts of the sacred and the profane and moral community, as well as Berger and Luckmann’s concepts of externalization, objectivation, and internalization. The ritual involves the preparation of ceremonial offerings, the participation of temple priests and traditional village administrators, the collection of tirtha (holy water), and the provision of food to the monkeys as part of the ritual procession. These practices can be interpreted as expressions of religious reverence for animals and as a means of strengthening the community’s collective identity. However, the relationship between the ritual and conservation policies, tourism management, and funding requires more specific empirical evidence. Therefore, this ritual merits further study as a local religious practice that brings together theological, social, and ecological dimensions without assuming that the ritual itself necessarily demonstrates measurable conservation outcomes.
BARIS KERARAS DALAM TRADISI ACI TULAK TUNGGUL: REPRESENTASI KEARIFAN LOKAL DAN PELESTARIAN BUDAYA BALI: Representasi Kearifan Lokal dan Pelestarian Budaya Bali Dewa Ketut Wisnawa
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Baris Keraras is a sacred dance tradition performed as part of the Aci Tulak Tunggul ritual at Taman Ayun Temple, Mengwi Village, Badung Regency, Bali. This study aims to examine the historical background, symbolic meanings, socio-religious functions, and eco-cultural values embedded in the Baris Keraras tradition. The research employs a qualitative ethnographic approach, with data collection techniques including participant observation, in-depth interviews, documentation, and literature review. The findings show that Baris Keraras functions not only as a ritual performance but also as a manifestation of Balinese local wisdom grounded in the Tri Hita Karana philosophy, which emphasizes harmonious relationships between humans and God, humans and other humans, and humans and the environment. The use of dried banana leaves (keraras) as ritual costumes represents ecological awareness and symbolizes purity, while the dance performance strengthens collective memory, social solidarity, and the sustainability of the subak irrigation system. This tradition also plays an important role in strengthening the cultural resilience of Balinese society amid pressures of modernization and globalization. This study highlights the importance of preserving traditional performing arts as intangible cultural heritage as well as a source of cultural education and reinforcement of local identity.
Dilema Ontologis dan Eco-Praxis: Refleksi Ekoteologi Hindu Terhadap Komodifikasi Lahan Subak Di Desa Nyambu: Refleksi Ekoteologi Hindu Terhadap Komodifikasi Lahan Subak di Desa Nyambu Ida Bagus Putu Adnyana; I Nyoman Mandiasa; I Wayan Bagus Citra Wedana; I Kadek Widyadana Martana
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

This study aims to analyze the dynamics of paddy field conversion in Nyambu Village, Bali, through a critical Hindu ecotheological lens examining value hierarchy shifts and community eco-praxis. Situated within the discourse of theology and ecology (ecotheology), this qualitative study utilizing a case study approach explores how the penetration of modernity and capitalism weakens the determinative power of the community's ontological beliefs—where theological convictions regarding rice fields as the abode of Goddess Sri are preserved, yet increasingly overshadowed by the dominance of economic values amid contemporary pressures. Data were gathered through field observations, textual studies of religious manuscripts such as the Sri Purana Tattwa, and in-depth interviews with customary figures in Nyambu Village. The research findings indicate that land conversion triggers a cosmic division threatening the existence of the Bedugul Temple and the Subak institution. Although the community exhibits cultural resistance through customary fines in the form of rice and the ritual of relocating Goddess Sri’s abode, conversion rates remain high due to modern economic pressures and youth apathy. As a scholarly contribution, this article proposes an eco-praxis-based value restoration model through the reinforcement of ten spiritual agricultural ritual cycles (from mendak toya to mantenin paddy in the granary) integrated with smart-agribusiness modernization. This study concludes that Subak sustainability in the era of globalization can only be achieved if development submits to the cosmic law of Tri Hita Karana and restores land sacredness as a non-negotiable ecological foundation.
Scientific Consciousness: Toward an Integrative Epistemology Beyond Positivism in Balinese Hindu Thought Ida Bagus Gde Yudha Triguna; I Putu Suweka Oka Sugiharta; I Putu Aryawan
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

The positivism prevailing in science has structured a production of knowledge based on the grounds of empirical observation, objectivity, and methodological rigor. Though this paradigm has advanced a lot of the sciences, it has also created a reductionist bias against crucial elements of feeling, meaning, and ethics about human experience. This article will be an open examination of the inadequacies of positivistic epistemology and a proposal for the notion of integrative consciousness as representative of scientific consciousness. This is a qualitative, interpretive, and reflective study based on hermeneutics and critical epistemology. Analysis (Triguna 2026) draws from a synthesis of literature on the philosophy of science, phenomenology, interpretive social theory and epistemology of local knowledge and emphasizes on the symbolic, experiential and contextual factors of knowledge formation. The results suggest that knowledge is not reductive to empirical confirmation or rational deduction, but an integrative process emphasizing three major dimensions in encompassing both physical (empirical), psychic (cognitive), and affective (feeling and ethical) aspects of human life. This integration is structured as an interpretive structure based on the scientific consciousness triangle model, which shows the balance between perception, comprehension, and sense-making. The study reveals that the framework is in fact aligned with a Balinese Hindu epistemology that is situated, relational, and practice-based. This article provides a sophisticated process model of knowledge as part of the argument for enriching post-positivist and decolonial epistemological literature whilst facilitating dialogue between modern science and local ontologies.
PEMUJAAN DEWA BRAHMA DI PURA LUHUR PUCAK TERATAI BANG DESA CANDIKUNING KECAMATAN BATURITI KABUPATEN TABANAN (KAJIAN TEOLOGI HINDU): Analisis Struktur Ritual, Sarana Upakara, dan Manifestasi Teologis Kedudukan Sang Pencipta Ni Putu Dinnata Ariani; Komang Heriyanti; I Gede Agus Suparta
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

The worship of Lord Brahma at Pura Luhur Pucak Teratai Bang represents a form of religious practice among the Hindu community that venerates Lord Brahma as a manifestation of Ida Sang Hyang Widhi Wasa in the role of creation (utpatti). Located in Candikuning Village, Baturiti District, Tabanan Regency, this temple holds significant spiritual, historical, and cultural value for both the local congregation and the wider Hindu community. This study aims to analyze the forms of worship directed at Lord Brahma at Pura Luhur Pucak Teratai Bang. The research employs Émile Durkheim’s theory of religion and Herbert Blumer’s symbolic interactionism theory. Data were collected through observation, interviews, literature reviews, and document analysis, and subsequently analyzed qualitatively. The findings indicate that the worship is manifested through the use of ritual offerings such as red lotus flowers and the fire element from the pasepan (incense burner) and the observance of prohibitions against the use of four-legged animals. Ceremonies are conducted on auspicious days such as Tumpek Landep, Purnama (full moon), and Tilem (new moon), led by a pemangku (temple priest) and supported by the active participation of the congregation through the ngayah tradition (voluntary devotional service).
KAJIAN TEOLOGI HINDU PALINGGIH IDA DEWA AYU SARINING AMERTHA DI PURA TAMAN SARI KELURAHAN KAMPUNG BARU KECAMATAN BULELENG KABUPATEN BULELENG Putu Budi Sugihartana; Putu Maria Ratih Anggraini; Yunitha Asri Diantary Ni Made
Sphatika: Jurnal Teologi Vol 17 No 2 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

This study aims to analyze the historical dimension, the uniqueness of architectural and ritual acculturation, as well as the theological meanings encompassing Hindu theology (Brahmavidya), social theology, and cultural theology of Palinggih Ida Dewa Ayu Sarining Amertha at Pura Taman Sari, Kampung Baru Village, Buleleng. This research employs a descriptive qualitative method. Data collection was conducted through field observation, in-depth interviews with the kelian, prajuru, and pemangku (temple administrators and priests), as well as documentary study. Data analysis was carried out systematically through data collection, data reduction, data display, and conclusion drawing. The findings indicate that the palinggih, established in 1801 by Chinese merchants, exhibits strong physical and ritual acculturation. The architecture blends traditional Balinese carvings with Chinese elements, such as a stupa-topped roof, gold dragon-carved doors, and cross-traditional ritual paraphernalia. Theologically, this shrine represents Saguna Brahman and Siva-Buddhist syncretism, wherein Ida Dewa Ayu Sarining Amertha is revered as Dewi Sri/Lakshmi as well as Guanyin (Dewi Kwan Im). Its presence reinforces social theology based on the Tri Hita Karana philosophy through the tradition of ngayah (voluntary communal work) and interfaith tolerance, while simultaneously actualizing cultural theology that unites Balinese Hindu and Chinese traditions under the oneness of God (Ekam Sad Vipra Bahudha Vadanti). This study offers theoretical and practical implications regarding the importance of preserving an inclusive sacred space as a vessel for social integration, strengthening interfaith tolerance, and preserving multicultural heritage within a diverse society.

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