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PANDANGAN FILSAFAT PERENNIAL TERHADAP KRISIS SPRITUAL MANUSIA MODERN Putu Maria Ratih Anggraini; Gde Mahardika
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 3, No 1 (2019)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v3i1.452

Perennial philosophy is a point of view in the philosophy of religion which believes that every religion in the world has a single and universal truth which is the basis of all religious knowledge and doctrine. Perennial philosophy is now one of the important philosophies, in order to understand the complexity of religions and their involvement in various humanitarian issues today, such as the crisis of spirituality due to all-out pressure of modernism, environmental crises, the desire to provide theoretical basis for religious plurality. the source of religious ethics can never be predicted for its meaning only through empirical, especially historical analysis, as was done by historians of religions so far, who interpret religion in a framework of suspicion of the interpretation of exercise of suspicion unless we want to make a reductionism run out - devotion to religion, which would certainly be rejected by believers. That is why a religious metaphysical framework is still needed, not only for a theological conceptualization, but more so for an ethical search with religions.

PRAMANA DALAM PERSPEKTIF PENALARAN FILSAFATI Putu Maria Ratih Anggraini; Ayu Veronika Somawati
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 2 (2018)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v2i2.443

Pramana or the way to observe or know knowledge is a method used to find truth in the Hindu tradition. Pramana is divided into 3 parts commonly referred to as Tri Pramana, namely Pratyaksa Prana or direct observation giving us knowledge about objects according to their respective circumstances. Anumana Pramana seeks the truth based on 5 (five) things, namely 1) Pratijana, namely introducing the object of the problem about the truth of observation, 2) Hetu,namely the reason for deviation, 3) Udaharana, which connects with the general rules about a problem, 4) Upanaya, namely the use of rules The general is in the fact that seen, and 5) Nigama, in the form of correct and definite conclusions from all previous processes. Sources that are related to the problems faced are not valid or valid in their existence so that the sources that have a relationship are included to strengthen their opinions and help in drawing conclusions tobe analyzed in search of the true truth. The third Pramana is Upamana Pramana is a way of observing by comparing the similarities that may occur or are contained in objects observed with objects that already exist or have been known. This comparison is used as a helper and complementary in the analysis process and draws a conclusion from the problem at hand.

TRADISI PERANG API PADA MASYARAKAT BALI I Nyoman Suka Ardiyasa; Putu Maria Ratih Anggraini
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 5, No 2 (2021)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v5i2.1863

The fire worship tradition has long been practiced by the Balinese, which is manifested in various traditions and rituals in Bali. Balinese people believe that this nature consists of a scale environment (real) and a niskala environment (not real) which must always be kept in harmony. The tradition of worshiping Hyang Agni or Api is believed to be due to the influence of volcanoes or volcanoes that are still active in Bali, such as Mount Agung and Mount Batur, where volcanic activity is still going on. The history of the worship of Hyang Agni (God of Fire) has existed since the ancient Balinese era since the IX century AD. This can be seen from the findings of inscriptions that mention the worship of the God of Fire as in Sukawana AI (Caka 804 = 892M) and various living and ancient folklores. grow up in society. There are several traditions of the fire war in Bali that still exist today, including the fire war tradition in the Unggahan village of Buleleng Bali, the Siat Geni tradition in the Ngapat ceremony in the Tuban traditional village, Badung, the fire war in Jasri village, Karangasem district, the war tradition in Nagi village, Ubud. , Gianyar, Lukat Gni Tradition in Klungkung Regency. The whole tradition still exists today and continues to be implemented along with the times.Keyword : Fire War, Balinese Society

ORGANISASI SUBAK DALAM PERSPEKTIF TEOLOGI SOSIAL Putu Maria Ratih Anggraini
Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jnana.v3i1.1921

Subak is a water management system, rice cultivation, and the application of terracing in rice fields based on a very strong social and religious system. Subak in carrying out its organization is driven by administrators who have their respective duties and functions and all series of rice planting processions are preceded by a ritual that aims to appeal to Ida Sang Hyang Widhi Wasa in the manifestation of Dewi Sri. The worship of Dewi Sri aims for the prosperity and prosperity of rice plants or agricultural land, she is worshiped and supported by all local subak karma. There are 16 types of rituals carried out by Subak in planting rice starting from preparation for planting maintenance to harvesting.Keyword: Subak Organization, Social Theology, Dewi Sri

Bentuk-Bentuk Sesapa Dalam Pelaksanaan Ritual Saṃskāra Di Desa Pedawa Buleleng Bali I Nyoman Suka Ardiyasa; Putu Maria Ratih Anggraini
Kamaya: Jurnal Ilmu Agama Vol 4 No 3 (2021)
Publisher : Jayapangus Press

The use of Sesapa in carrying out religious rituals in Pedawa Village is the main thing, even though Hindus generally use Mantra as their language of worship. In Bali Aga Village, especially in Pedawa Village, the use of Sesapa or Balinese Dialect Pedawa has become the main language that cannot be replaced until now. This study questions the use of Sesapa in the implementation of religious rituals carried out in the Bali Aga Village. The method used in this research is descriptive qualitative. Data was collected by using interview and direct observation techniques. The results of this study indicate that the implementation cycle of Saṃskāra in Pedawa Village consists of (1) kayeh di cangkupe, (2) pungsed kepus (kepus puser), (3) nampi, (4) nampangang abulan pitung dina, (3) tiga bulanan, ( 4) ngotonin, (5) nyambutin, (6) nyrimpen, (7) pawiwahan, (8) metatah, (9) death ceremony and (10) ngangkid. While the form of greeting used by the people of Bali Aga Village is in the form of Balinese dialect Pedawa which is shown to the Gods, to the Ancestors, and to the Bhutas.

Pemujaan Dewa-Dewa Lokal Dalam Pelaksanaan Saṃskāra Di Desa Pedawa Buleleng Bali Putu Maria Ratih Anggraini; I Nyoman Suka Ardiyasa
Kamaya: Jurnal Ilmu Agama Vol 4 No 3 (2021)
Publisher : Jayapangus Press

The worship of local gods in the implementation of Saṃskāra in the Pedawa Village community is seen in the Sesapa spoken by Balian Desa in the implementation of the ritual. Not only local gods but worship of places and temples in Pedawa Village is also carried out. This study questions the worship of local gods that was carried out during the implementation of Saṃskāra in Pedawa Village. The method used in this research is descriptive qualitative. Data was collected by using interview and direct observation techniques. The results of this study show that the worship of local gods in the implementation of Saṃskāra in Pedawa Village can be divided into 4, namely (1) worship that is specifically shown to local gods, namely worship of gods who are believed by the Pedawa people to provide salvation as Ida Pengkan Prataksu , Ida Gede Kemulan, Rai Ida. (b) special worship for places in Pedawa Village such as Gunung Sari Pedawa, In Kamulan Bingin, Telaga Waja Pengampelan and other places in Pedawa Village (c) worship of holy places in Duurin Capah, namely worship of temples in the Tamblingan and Buyan Areas or known as Dalem Tamblingan Village Chess such as Ulun Danu Tamblingan Temple, Dalem Naga Loka, Sang Hyang Kangin, Dangin Capah taler ring Steaming. (d) worship of sacred places in Segara, namely the worship of the Labuan Aji Temple which is believed by the Duwuran Capah community to be a very important temple on the coast of the North Coast of Bali.

ESTETIKA MISTIS DALAM PERSPEKTIF FILSAFAT SENI Putu Maria Ratih Anggraini; Luh Putu Cita Ardiyani
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 7, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v7i1.2857

The material world and the spiritual world are two worlds side by side in human life. The material world can be recognized by the sensed experience of everyday life, while the spiritual world requires a separate intermediary to reach it because it is a world that is not sensed. The spiritual world can be understood by humans and also internalized through religious institutions, philosophical institutions and artistic institutions. This life is a colossal unity, between humans and society, between humans and nature, between humans and the magical spirit world, between humans and the entire cosmic system of this universe. Humans must align themselves with the cosmos if they want to live safely in this mortal world. Humans unite themselves with objects outside themselves and from there find their identity. The purpose of human life is to emphasize the inner aspect so that the outer aspect becomes in order in harmony with the essence. Humans can reach the abstract world through art, because in essence art is a feeling, namely an atmosphere, feeling, and an aesthetic experience in the form of emotions that are aroused by an artistic environment and situation. It is this universal feeling that leads to the highest peak of happiness which makes the aesthetic experience a religious experience.

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