Here is an interesting writing on Buddhism in Bali by venerable S. Dhammika. It is interesting to see the point of view of a Buddhist Monk form outside Bali on Buddhism in Bali.

Much attention has been given to how far west Buddhism extended in ancient times. The most westerly Buddhist monument that can be is the foundations of a large stupa in the south east corner of the ancient citadel of Khiva in Turkmenistan. Small communities of Buddhists may have existed beyond this but if they did they would have been insignificant, isolated and exceptional. We can say therefor that the outer edge of Buddhism in the west was what is now eastern Iran. But how far to the east did Buddhism spread its gentle and civilizing influence? To the outer islands of Indonesia, to Australia or perhaps beyond? In the 1920’s a superb bronze bust of the Buddha was found on Sulawesi, one of the larger islands that make up Indonesia. This is the eastern most point that any Buddhist antiquity has ever been found. There is, though, no evidence of an enduring Buddhist presence either on Sulawesi or beyond it; no ruined temples or monasteries, no inscriptions or references to it in the historical records. However, only a few hundred miles south west of Sulawesi is the small island of Bali where MajapahitG and literary evidence shows that Buddhism existed along side Hinduism for about seven hundred years.

Indian merchants first arrived in Bali in about 200 BCE and it was probably these people who introduced Buddhism and Hinduism. A Balinese work of uncertain date called the Nagarakertagama by the Buddhist monk lists all the Buddhist temples in Bali, twenty six altogether, and mentions that in 1275 King Kretanagara underwent a Tantric Buddhist initiation to protect his kingdom from an expected invasion by Kublai Khan. The island’s history is scant until 1343 when it was conquered by and absorbed into the Majapahit Empire of Java-Sumatra. Hinduism and Buddhism both received state patronage although the type of Buddhism that prevailed gradually became indistinguishable from Hinduism. A Javanese Buddhist work from about the 12th century contains this telling verse. “The one substance is called two, that is, the Buddha and Siva. They say they are different but how can they be divided? Despite differences there is oneness”. Clearly at the time these words were being composed some Buddhists were struggling to maintain the uniqueness of the Dharma while others were stressing its similarity with Hinduism. Eventually in both Java and Bali the integrators prevailed. Incidentally, the phrase “Despite differences there is oneness” ( Bhineka tunggal ika ) has been taken as the motto for the Republic of Indonesia. With the collapse of Mahapahit in 1515 and the ascendancy of Islam, Java’s old intellectual and religious elite, including the last surviving Buddhist monks and scholars sought refuge in Bali.

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I found this amazing view on the way to Pura Pasar agung and Wikipedia says:

There are two routes up the mountain, one from Besakih which proceeds to a higher peak and starts at approximately 1100metres and another which commences higher from Pura Pasar Agung, on the southern slope of the mountain, near Selat and which is reputed to take 4 hours. There is no path between the two routes at the top. Cecilie Scott provides an account of the ascent from Pura Pasar Agung. The mountain can be seen from various directions in video, there is a well produced video of the climb from Pura Pasar Agung and a short video from the top above Besakih. Greg Slayden describes a climb from Besakih claimed to have taken a remarkable four and a half hours to the peak and Ken Taylor describes a climb that took much longer and which included getting lost.

Guides are available in Besakih and the mountain can also be climbed without a guide. The climb from Besakih is quite tough. It is sometimes tackled as a single climb generally starting about 10.00pm for a dawn arrival at the peak and sometimes with an overnight camp about three quarters of the way up. It is far harder than the more popular Balinese climb up Gunung Batur. It is not a mountain that needs ropes and not quite high enough for altitude sickness but adverse weather conditions develop quickly and warm waterproof clothing is required and should be carried. There is no water available along the route.

Proceed through the temple complex then continue on a path that travels continuously upwards on a steep narrow spur through open forest and jungle most of the way. There is little potential to get lost until the route opens up towards the top where the correct route doubles backwards. Many climbers miss this turn and continue up a small valley which can be climbed out of with some difficulty.
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Meru, an elaborate multi-tiered temple structure with thatched roof of sugar palm fiber called duk, is surely a prima ballerina of many temple courtyards. Towering majestically among other shrine, meru is a symbol of the temple prestige. A temple with an eleven-tiered meru is surely has more prestige than just a temple with a five-tiered Meru.

The shrines symbolize the world mountain, Gunung Maha Meru, and has one to eleven tiers or, as they are called, tumpang, or “levels.” There must always be an odd number, although one meru at Pura Taman Ayun in Mengwi has two. The tumpang are square and diminish in size toward the top, so that the effect is that of a Chinese pagoda, except the colors are somber.

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Holy water and veiled green

The last king of East Bali had two beautiful water-palaces layed out during his reigning period. By the eruption of the Gunung Agung in 1963, which involved earthquakes throughout the east region, the palaces were largely destroyed. In recent years however, they both have been renovated and rebuilt.

Tirtagangga Water Garden

On the slope of the Gunung Agung amidst ricefields you will find Tirtagangga. The water-palace is situated around a natural well of which the water is held to be holy. Five water-basins, fountains and statues from hindu-culture rend the gardens the atmosphere of an open air museum. And whether it is on the account of the water or not, with an abundance of veiled green and blossom the gardens breathe a serene quietness that borders upon spirituality.

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Ancestors are very important to the Balinese. Each Balinese family has a family temple to worship God almighty and glorify the ancestor and of course, in this family temple ancestors worship is given a great emphasis.

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The family temple is usually situated in the kaja-kangin corner – kaja being in the direction of the holy Gunung Agung, kangin being east. In low caste families this temple is called a sanggah. Higher caste families use the term merajan or pemerajan. Although the family temple may contain shrines dedicated to manifestations of the Hindu God, Sang Hyang Widhi, the main focus is upon the deified ancestors of family. Shrines of gods are more prominent in public temples. The family temple may be small or large, but it almost always well maintained, and the family is careful to place offerings in the shrines whenever appropriate, often daily.

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To truly appreciate the environmental wonders of the island, one needs to understand that Bali’s beauty is not merely the result of faceless natural forces such as the grinding of ocean plates, the rush of volcanic flows, the pull of the tides or the sweep of the sea winds. Bali’s spectacular natural bounty is also very much a product of the intimate relationship the Balinese people have with their environment. To the Balinese, the natural landscape is a divine creation marked by spiritually powerful sites. According to local belief, the environment is not merely a neutral backdrop for human activity, but is a vital, animate force with which one must maintain harmonious relationships.

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