In a ceremony to celebrate temple anniversary, one will likely has a chance to witness a singular and very striking form of Balinese religious expression which is known as Onying, in which the temple congregation, usually young men and elderly women, sometimes a few male priests are ‘visited’ by the gods and dance in a ecstatic ‘trance’ state, while carrying heirloom kris daggers, and spears. The entranced dancers often inhale quantities of incense before becoming possessed.

There is no exact pattern or movements in this dancing but the men dance orderly enough at the beginning with the steps and gestures somewhat resembling ceremonial war dance (Baris dance). Suddenly one of the dancers starts crying, then several, and then all the dancers shout; their bodies taut and shaking with tension. Their daggers or spears are extended high in their right hand and brandished. Then the dancers press the daggers into their chests; use all their might to stab themselves. Some dancers hurl themselves to the ground as they try, uselessly, to pierce their throats with their spears.

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Like any other people, Balinese are also thrill-seekers, enjoy watching others take great risks and live to tell the tale, although Balinese have no tradition of wire walking or high diving or other dangerous athletic pursuits. But in the realm of magic they can found abundant of thrill to satisfy thirst for dangerous excitement.

The source of this magical excitement is the Calonarang drama performance. In a scene in this performance, a performer in Rangda mask usually someone who is able to counteract the power of black magicians and other people who can turn themselves into leyak, or terrifying creatures, challenges all the local sorcerers to fight him with their magic. The performer cry in his highest voice, calling and forcing them to come forth whether they want or not. Sometimes the performer, the Rangda dancers feels so exultantly invulnerable that he strips off the mask and invites the sorcerers to attack him: ‘all you leyak, come on! Attack me altogether! ME! Attack! Attack! Attack ME!’

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Nakoda prince of Sam dreamed of a white dove with red spots. He asked a priest if this was lucky or unlucky. ‘Very lucky indeed’ said the priest ‘if you could obtain such a bird.’ The king inquired everywhere and was told that there was a white dove with red spots in the house of the widow Kasihan. He at once went to her house but she refused to give him the bird, because it was the pet of her two sons Amad and Mohamad. The prince was wretched and complained to the priest who gave him a love-spell so that when he went back to the widow’s house she at once fell madly in love with him. But he would only consent to sleep with her if she would kill the bird and give it to him.

When Amad and Mohamad came home they looked every where for their bird but could not find it. Then the servant told them how it had been killed by Nakoda, who was inside sleeping whit their mother. The children found bird lying dead on the roof Amad ate the head and Mohamad the heart and they both ran far away into the forest.

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Hierarchy is an important notion in Bali and still plays a dominant role in Balinese culture. In Bali, hierarchy is believed to be the foundation of order in the family, society, even in the universe. Most aspects of Balinese culture are influenced by this hierarchal system. In short, everything in Bali is set with hierarchal order.

Space and direction are ranked from the most auspicious mountainwards (kaja) to the least auspicious seawards (kelod). House compound is set with standard hierarchal order in which family temple occupy the most auspicious place (kaja), house for the Balinese occupy the middle area and pigsty occupy the least auspicious place (kelod). Person is ranked base on their caste, Brahmana (high priest), Ksatrya (nobleman), Wesya (gentry), and Jaba (commoner) though some reformist abhorred this idea. Priests are elaborately ranked by their kin group, the level of initiation rituals that have been done for them, and the size of temple they tend. Like persons, ancestors and deities are ranked, sometimes indicated by the number of levels (meru) on their shrines. Language is ranked from refined (alus), common (kepara), and rough (kasar). Religious ceremony is ranked from small (alit), medium (madya), and large (agung). Even the cosmos itself is ranked, from demonic beings and animals, to humanity, to ancestors and gods.

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Ideas of “debt” (utang, rna) are pervasive in Bali, but this is not a simple economic concept, it involves both material (sekala) and non material (niskala) realm; it seems that Balinese have “invisible” economic relations with spirits, ancestor, and myriad manifestations of God, but it is actually not a some sort of economic relation, it is some obligations that have to be fulfilled towards God, ancestor and priest. This kind of obligation occur since Balinese believe that everyone has three kind of debts in his life (Tri Rna), they are “debt to God” (Dewa Rna), “debt to ancestor” (Pitra Rna), and “debt to priest” (Rsi Rna).

These three debts are considered as a basic reason of Balinese religious ceremonies. Debt to God (Dewa Rna) occur since Balinese believe that God gives life to human and bestow innumerable mercies and graces. Balinese pay their debt to God and expressing their thankfulness by conducting myriad ceremonies and presenting innumerable offerings to the God. Sometimes in the time of danger or facing a great illness or misfortune, Balinese usually make a vow to present certain offering if God help him to face the danger or misfortune, or recover from illness. When he is able to pass all the danger and misfortune or recovered from illness, he has a debt to God that has to be paid immediately, and Balinese is usually waste no time in paying this kind of debt.

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Furama Villas and Spa, Ubud, Bali is located at Banjar Bindu, 15 minutes drive from the heart of Ubud, Bali’s cultural and artistic centre. Newly-constructed amidst an expanse of serene rice fields, the exclusive 24-villa property is built amidst a breathtaking view of lovely padi fields framed by the majestic Mount Batur in the distance.

A lush and serene setting for a self-indulgent retreat where guests will enjoy the quiet charm of nature while experiencing the warm Balinese hospitality by an attentive team of Furama Villas and Spa, Ubud, Bali.

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