PHYSICAL AND SPIRITUAL HEALTH IN HINDU RITUALS IN BALI
DOI:
https://doi.org/10.25078/vidyottama.v9i2.5564Keywords:
holistic health, Balinese Hindu rituals, physical health, spiritual health, Tri Hita KaranaAbstract
Hindu rituals in Bali are not only religious in nature but also embody holistic health values, encompassing both physical and spiritual dimensions. This study aims to examine the relationship between the practice of Balinese Hindu rituals and efforts to maintain and improve community health. The method employed is a qualitative approach through literature review and in-depth interviews with ritual practitioners and traditional healers. The findings reveal that rituals such as melukat (purification), usadha Bali (traditional healing), yoga, meditation, and Bhuta Yadnya function as means of self-purification, disease prevention, and energy restoration. Physically, the use of natural elements such as holy water, herbs, incense, and fire provides antiseptic, relaxation, and detoxification benefits. Spiritually, the rituals strengthen the individual’s relationship with God, ancestors, and nature, thus producing calming effects, reducing stress, and enhancing emotional balance. The concept of Tri Hita Karana serves as the philosophical foundation that integrates bodily, mental, and environmental health. These findings affirm that Balinese Hindu rituals hold significant relevance for contemporary holistic health concepts and have the potential to be developed as the basis for spiritual health tourism. Integration between traditional practices and modern medicine can further expand the benefits of rituals for both local and global communities.
References
Ardhana, I. K. (2013). Usadha Bali: Kearifan lokal dalam pengobatan tradisional. Denpasar: Udayana University Press.
Astuti, N. W. (2019). Spiritual practices and immune system enhancement: A study in Balinese Hindu communities. Journal of Holistic Health, 12(2), 45–57.
Dossey, L. (2009). The extraordinary healing power of ordinary things: Fourteen natural steps to health and happiness. Harmony Books.
Engel, G. L. (1977). The need for a new medical model: A challenge for biomedicine. Science, 196(4286), 129–136. https://doi.org/10.1126/science.847460
Feuerstein, G. (2008). The yoga tradition: Its history, literature, philosophy and practice. Prescott: Hohm Press.
Hellinger, B. (2001). Love’s hidden symmetry: What makes love work in relationships. Zeig, Tucker & Theisen.
Holt, N. L., Lee, H., Millar, C. A., & Spence, J. C. (2013). Cultural influences on physical activity among children and youth. Journal of Physical Activity and Health, 10(3), 292–301. https://doi.org/10.1123/jpah.10.3.292
Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: Past, present, and future. Clinical Psychology: Science and Practice, 10(2), 144–156. https://doi.org/10.1093/clipsy.bpg016
Kaplan, R., & Kaplan, S. (1989). The experience of nature: A psychological perspective. Cambridge University Press.
Keller, S. (2002). The role of ancestors in African medicine. South African Journal of Ethnology, 25(4), 158–165.
Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012, 278730. https://doi.org/10.5402/2012/278730
Lad, V. (2002). Textbook of Ayurveda: Fundamental principles. Albuquerque: The Ayurvedic Press.
Longo, V. D., & Mattson, M. P. (2014). Fasting: Molecular mechanisms and clinical applications. Cell Metabolism, 19(2), 181–192. https://doi.org/10.1016/j.cmet.2013.12.008
Pargament, K. I. (1997). The psychology of religion and coping: Theory, research, practice. New York: Guilford Press.
Pascoe, M. C., Thompson, D. R., Jenkins, Z. M., & Ski, C. F. (2017). Mindfulness mediates the physiological markers of stress: Systematic review and meta-analysis. Journal of Psychiatric Research, 95, 156–178. https://doi.org/10.1016/j.jpsychires.2017.08.004
Prabhupada, A. C. B. S. (1986). Bhagavad-gītā as it is. Los Angeles: The Bhaktivedanta Book Trust.
Sharma, A. (2015). Mantra meditation: An ancient technique for reducing stress. Indian Journal of Positive Psychology, 6(1), 91–94.
Suprapti, N. M. (2021). Integrative healing: Combining modern medicine and Balinese Hindu rituals in chronic illness management. Indonesian Journal of Health Research, 13(1), 1–12.
Suwena, I. K. (2017). Perubahan nilai dalam masyarakat Bali: Sebuah kajian sosiologis. Jurnal Ilmu Sosial, 4(2), 113–125.
Ulrich, R. S., Simons, R. F., Losito, B. D., Fiorito, E., Miles, M. A., & Zelson, M. (1991). Stress recovery during exposure to natural and urban environments. Journal of Environmental Psychology, 11(3), 201–230. https://doi.org/10.1016/S0272-4944(05)80184-7
Umberson, D., & Montez, J. K. (2010). Social relationships and health: A flashpoint for health policy. Journal of Health and Social Behavior, 51(S), S54–S66. https://doi.org/10.1177/0022146510383501
Wibawa, I. M. (2020). Cultural competence in healthcare: Lessons from Balinese traditional healing integration. Asian Health Journal, 5(3), 112–124.
Windia, W., & Dewi, R. K. (2011). Tri Hita Karana: Akar budaya dan kearifan lokal masyarakat Bali. Denpasar: Udayana University Press.
World Health Organization. (1948). Constitution of the World Health Organization. Geneva: WHO.
World Health Organization. (2018). WHO global report on traditional and complementary medicine 2019. World Health Organization.









