Here is an interesting article on environment in Balinese Hindu by T. Nirarta Samadhi:
Two core conceptions within the Balinese Hindu thoughts which the respondents from seven desa adat in Gianyar regarded as addressing the existence of nature and environment are the psycho-cosmic concept of cosmoses relationships and Tri Hita Karana or literally “three causes of goodness”. They are among the core Bali Hindu conceptions of space and also serve as fundamental philosophical principles which underlie the socio-cultural and natural worlds of Bali (Samadhi, 2000).

PSYCHO-COSMIC CONCEPT
The psycho-cosmic concept is a Balinese Hinduism conception, which can be explained through symbols of the spiritual world within the sphere of physical world (sekala) and its relation with the metaphysical world (niskala) in a way similar to the relations between the bhuwana alit (microcosm) and the bhuwana agung (microcosm). As such, the human body is regarded as the world of microcosm which is differentiated from his immediate environment or universe (macrocosm).

The psycho-cosmic concept, being the most general conception of all is implicitly mentioned in many articles within the law. The philosophy of Balinese Hindu urges that a man as a bhuwana alit (microcosm) should harmonize himself with the universe as a bhuwana agung (macrocosm), because the human body and the universe are originated from the same elements, the element of Panca Mahabhuta or five basic elements (Puri, 1995) i.e. pertiwi (earth/solid substance), apah (water/fluid substance), teja (fire/light/heat), bayu (air), and akasa (space/ether). Thus, in regard to man-environment relationships within the Balinese Hindu conceptual framework, the maintenance of balance or harmonious relationships is one of the religious goals to be attained.

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Dusk for Balinese is considered the most dangerous time during the whole day especially around 6 or 7 PM. These hours are known as Sandhi Kala. The word “sandhi” means “secret” and the word “kala” means ‘time”; so “sandhi kala” means “a time full of secret”. Full of unknown things that cannot be seen or felt by common sense.

This time is believed to be the transition between day and night, the time when nocturnal spirits, bhuta kala, and other supernatural creatures come from their hiding place and enjoying their time since the night is believed to be the time for nocturnal creatures to do all their activities. It is believed that the spirits and bhuta kala are in high spirit during the sandi kala, in a magically dangerous day such as Kajeng Kliwon (Friday the 13th a la Balinese), a set of segehan offering is given to the Bhuta Kala during this time and since it is believed that the bhuta kala can only move in straight line and can not turn sharply to left or right there is a great chance for a human wander around during the sandhi kala to collide with the bhuta kala.

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Today, 10/20/07, Balinese-Hindu followers celebrate the birthday of the puppet, the sacred Tumpek Wayang day. The Tumpek Wayang takes its name from the name of week of its occasion. It is in the 27^th week of Balinese Pawukon cycle which is named wayang (“wayang” means “puppet”); it is celebrated every 210 days.

This holiday is the most important holyday for owners of leather puppets and puppeteers. On this sacred day, a set of special offering is presented to Sanghyang Iswara, Lord of Puppeteers. They give special homage to their leather puppets (wayang). The puppets are taken from their box (keropak), placed in position just as if an actual performance were being given and blessed by the owner. A dalang (puppeteer) will remove all his puppets from storage and set them all up to receive the offerings.

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Here is another interesting insight on Balinese religion from Scott Johnsen, the writing is taken from his thesis which is entitled “From Royal House to Nation”.

Using photographs I had taken, a village official explained the details of a recent marriage ritual. He went through some of the various purifications of the couple, who had been impure (sebel) since they ran off together: a tebasan mabiakala offering is made for the demons (buta kala) within the bodies of the couple; the couple are given betel leaves and old coconut leaves as purificatory substances; they are cleansed with smoke; two kinds of holy water sprayers (lis) are used on them; the couple cut a thread extended between branches of a particular kind of tree celebrated for its fast-growing property (dapdap); the couple feed each other; and a coconut is placed under the couple’s bed.

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No Balinese in his right mind will hold a ceremony without consulting a calendar for an auspicious day for the execution of the ceremony, and the best calendar for determining a good day for ceremony is a Modern Balinese paper calendar. This calendar is an amalgamation of three different calendars, the pawukon calendar, Saka lunar calendar and Gregorian calendar. Modern Balinese calendar contains various information ranges from the date to the date of anniversary of various temples all over Bali, from the occurrence of full moon and new moon to list of auspicious and inauspicious day.

The main section of the calendar consists of columns of the dates, each square of these columns contains a date in the middle of the square and surrounded by the names of the day of this particular date, a red dot if the date coincides with full moon and a black dot if it coincides with new moon. Each date in this calendar may have ten different names as a result of the complexity of Pawukon Calendar.

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What makes a person a Balinese? Answering this question will need a closer look on the characteristics of the Balinese. With no further ado, I present you, the Balinese.

Balinese are bound by their family, local banjar (community), their desa (consists of a few banjar), various temple organizations, rice growing groups, a multitude of special interest groups, and even the ancestors. Balinese are not independent people, they are connected to various social and religious organizations; and these connections define who they are. It is not just that Balinese are influenced by their connections, but that they form a part of the Balinese. A Balinese is composed of all his relations. There is even a saying that when someone marries a Balinese man, she not just marries her Balinese lover but also marry his whole family and community, since she will also help her husband in fulfilling his role in his community, family, desa, temples, etc.

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