Balinese Cock Fighting (Tajen), Between Tradition and Gambling which against the Indonesian Law

In 1981 the government of Indonesia, presumably motivated by high moral principles, decreed that all forms of gambling, including cockfighting, would henceforth be illegal. The results of this law have been about the same as anywhere else in the world where popular, relatively innocuous, and slightly immoral activities have been prohibited. The practice has merely moved away from prying eyes so that it is less obvious but still very real. So popular has cockfighting been in Bali for so many decades, that it is about as realistic to tell a Balinese man that he cannot participate in his favorite sport as it is to tell the sun not to rise.  Concealing cockfights from the law isn't all that difficult. It is illegal to possess drugs, or firearms, but not chickens, and I have never heard of anyone being arrested for carrying a fighting cock down the street. So, the animals don't have to be concealed just what they do to each other. And there are more than enough of out-of-the-way places in Bali to insure that this tradition is perpetuated. 

Every now and then the cops come and break up a cockfight. But, usually they have better things to do, and they know full well that, as soon as they go away, it will be business as usual. So, the law doesn't take this matter very seriously. A local policeman who tries to keep his friends neighbors from cockfighting is not likely to be on the scene very long. The main result of declaring cockfighting to be illegal is that the material aspects must be portable, in case of a sudden raid. That requires dispensing with some of the equipment that was traditional, such as round timers. It also means that villagers can't use the big, roofed arenas called wantilan that were built years ago for cockfights.

Popularity

Why is cockfighting so popular? For one thing it is the slot machine or the bingo game of the third world. A fair percentage of the world's population seems to be addicted to gambling. In the West, this may require some fairly sophisticated equipment, some odds-making center, complex communications equipment, and an assurance than an unseen and perhaps unknown person will pay up if you win. Not so with cockfighting. One doesn't even need to own a cock. He can just show up and gamble to his heart's content limited only by his pocket book, since all bets are in cash.

For another thing, cockfighting is exciting. Unlike the monotonous whir of the slots, there is literally blood and guts here - like the Romans throwing the Christians to the lions. There are crowds that jostle and shout. There is lots of frenzied action. Even if you don't bet, the scene may be worth the effort of getting there. Although this is almost exclusively a man's sport, there are always ladies who show up to sell snacks to the spectators, and frequently there is a necessarily portable card or dice game on the ground nearby.  Pulling slot machine handles or filling out bingo cards all day long is a rather anti-social existence. Cockfighting is quite the opposite. It is a chance to see one's friends, gossip, meet newcomers, and just pass the time of day. It is also the chance to make or lose a lot of money. Perhaps this is one of the reasons that the government banned it the fact that those who bet and lost were among those who could least afford to do so. I have heard a hundred stories about locals who literally bet the farm on their favorite cocks and lost everything. 

Religious Aspects 

Cockfights have one other aspect, the religious, that is not well-appreciated by visitors to Bali. One important characteristic of the Balinese Hindu religion is the making of offerings. This is a complex subject that requires here a broad, sweeping generalization. One important function of offerings is as a means of communications between man and the gods. Higher deities are given offerings that emphasize the beautiful and tasteful side of life flowers, fruits, leaves, and the like, usually placed in containers of young coconut leaf that are cut to various degrees of intricacy. These offerings are normally placed in elevated shrines or niches, befitting the belief that these deities have physical as well as spiritual elevation. 

Theoretically only three rounds of such a religious cockfight are legally permitted. But, things being as they are, the normal procedure is to retire to the local wantilan and continue, sometimes all day long. The police won't bother such an event since it is held under the guise of religion. 

Craftsmen

Cockfighting supports a considerable handicraft industry. The most obvious necessities are the big, beehive-shaped cock baskets woven in a hexagonal pattern from bamboo strips. Every road is lined with rows of these cages, called Guungan siap. They are shifted regularly to give the inhabitants thereof the proper balance of light and shade. The idea of placing them near a road is to get the cocks accustomed to noise, people, and activity, so that, when put into action in the arena, they will not be afraid of the spectators and noise and run away. Hanging on the outside of the cage is a half coconut shell from which the  cock is fed his special mixture of food and from which he is watered frequently. There are several villages in Bali in which the chief industry, next to farming, is making cock baskets.  These baskets are too big to be used for carrying a cock to the fight on a motorbike or on foot, so there is a brisk trade in smaller, purse-like, portable baskets with carrying string that can be slung over the shoulder, or with handles that allow them to be carried like a shopping bag. 

There are craftsmen who specialize in making the sharp steel spurs, called taji, that are tied on the cock's leg before the fight. In the old days broken automobile springs were the raw material, and the blades were straight and shaped like stilettos. Nowadays many smiths use pieces cut from hard, tough, industrial-size hacksaw blades. There are others whose specialty is sharpening the blades and removing the nicks from previous encounters. 

Vocabulary

There are several words for the cockfight itself. The most common is Tajen, derived from the steel spur, taji, that is tied on the cock's leg. There is a very large special vocabulary that is closely involved with chickens, fighting cocks in general, and all of the activities that a cockfight involves. I have collected 59 words that are seldom used for anything other than cockfighting, plus eight more words that are involved with the odds. There are, for example, nineteen special words that are used to describe the color and configuration of the feathers of a cock.

In addition to the vocabulary, there is an extensive lore in both the tangible and intangible factors that may determine the outcome of a cockfight. Certain colors of cocks should only fight certain others colors of cocks on certain days, at certain times of the day, depending, of course, upon the phase of the moon, and must be placed only in certain directions with respect to opponents. There are auspicious and inauspicious days for cockfighting that are determined by the calendar. 

Preliminaries

There are many preliminaries leading up to the actual fight itself. If the cockfight is not held in connection with a ceremony that fixes its beginnig, the event usually is staged in the late afternoon when the heat of the day has passed. The cocks are brought by their owners to the appointed gathering place in small, flexible carrying cages made of coconut or lontar palm leaf or bamboo. The food sellers bring their wares on their heads of by bicycle. The cages are lined up around the edge of the arena, and their handlers squat on their haunches behind them. It is a noisy, color affair, with the crowing of the cocks, the cries of the food vendors, and the raucous laughter and chatter of the crowd. Balinese are not sticklers about time, so there is usually a long wait. 

Before the preliminaries begin an offering is usually placed in the fighting area. Then the handlers or owners who want to match up their cocks come out into the arena to seek opponents. Usually a miscellaneous crowd of bystanders collects too. After much wandering around and talking, quite time-consuming, a potential opponent is usually found. The two handlers involved squat down, facing each other, and, still firmly holding their birds, allow them to glare at each other and, perhaps, get in a peck or two. Ruffs flare, and the animals get very excited. Then the handlers exchange birds by simultaneously handing the bird with the right hand and receiving the other with the left. Muscles are felt and strength is tested. 

Sooner or later a match and the amount of the bet are agreed upon. If a cock is being handled by someone other than the owner, this handler must ask the owner's approval, and he may veto the match; but this is rare nowadays. After three or four pairings of opponents has been made, considered to be one set of matches, preparations are made for the fights. 

The Blade

The next step is to affix the blade, the taji, to the cock's leg. The person who does this is usually a specialist, not the owner or handler. A taji is a small steel dagger, 11 to 15 centimeters long from tip to tip. The blade is a thin diamond in cross section and terminates in an unsharpened, roundish handle that constitutes about one-third of the length of the whole taji, where the blade is attached to the bird's leg. There are all kinds of special stories and lore about taji. Menstruating women may not look upon them or touch them. Some say that they may only be sharpened at the dark of the moon. They must be forged with charcoal from a tree that has been struck by lightning, and some say that they may only be made when there is lightning going on outside. They must not be touched by a member of a family in which there has been a recent death. And so on, depending upon whom you listen to and where you are. A good taji may cost up to Rp 10,000. There are usually several tying specialists around, to be hired for a small fee to affix the blades. Or, it sometimes happens that the handler has his own taji. The taji are carried in a little wooden or leather wallet containing usually 6 to 12 taji of different sizes. The appropriate size for the cock at hand is selected.

The blade is attached, normally to the left leg, by wrapping twine around the leg and handle of the taji. This is an extremely important part of the preparation. If a blade is improperly fastened, the cock will be at a great disadvantage. There are numerous ways of attaching the blade by tying it in various positions relative to the foot of the cock and at various angles.  

Betting

When all pairs of cocks for the first set of matches are ready, the arena clears out, and the first match begins. The handlers of the first two cocks meet, with their birds, in the center of the arena and give to one of the referees the cash that represents the central bet. This is the bet that was agreed upon when the match was made a few minutes earlier. And it is always even money no odds. The money is provided by the owners, who usually get contributions from family, friends, and backers in the crowd. The bet may be considerable. Even at the small matches, a central bet of Rp 100,000 is not unusual. And at the really big cockfights as much as Rp 1 million is often et. 

There are always several referees, in the arena. But, the chief judge is the man in charge. He must be a man of impeccable honesty and reputation, and he must have no relationship to or interest in any of the owners, handlers, or cocks. His word is undisputed law in the arena. If he is tainted in any way, honest people will not fight their cocks under him. 

Before gambling was outlawed in Indonesia, the system of judges, referees, and time keepers was fairly elaborate, often with a permanent arena, tables, benches, and all the paraphernalia required. Nowadays, except for matches that take place in a religious context, cockfights must be conducted with an eye out for a raid by the police. This makes it impossible to use anything that cannot be quickly packed up and carried hastily away to safety. And so there are now usually no special facilities. Any open area will do. There is usually no special timing equipment. There is not a retinue of judges and referees. Things are kept simple because of the possible necessity of a hasty retreat. 

Odds

After the first color shouts, made to establish the favorite, those who wish to bet on the underdog start yelling the odds that they want. Thus, the color shouters are the backers of the favorite and the odds yellers are backing the underdog. The object is for two of these opposing betters to find each other in a crowd when they are separated by a distance as great as the width of the arena, packed so tightly together that even standing up is difficult, and walking around is impossible. This is done, however, with great efficiency and ease. There are names for the various odds, as follows: 

10 / 9 = dapang 
5 / 4 = gasal 
4 / 3 = cok( soft c, pronounced chock) 
3 / 2 = tludo 
5 / 3 = tlewin 
2 / 1 = apit 
5 / 2 = nglimin 

And if a better shouts balu, or sapih after the odds, he wants to win even if the fight ends in a draw - a rare event. The first four on the list, the lowest odds, are by far the most common. The backer of the underdog tries to get the longest odds possible, and the favorite backer tries to get the shortest. The underdog backers usually start at about 3/2 and are forced by 
lack of takers to work down to lower odds. The favorite backers look for shouters of low odds, but, if there are none, have to settle for higher odds. Both types of backers usually indicate the amount they want to bet by holding up fingers. 

Curiously enough, the monetary unit of betting is not the Indonesian rupiah, the standard of currency for the entire country, but, rather, the ringgit, a unit of money used many years ago when Indonesia was a Dutch colony, and long since abandoned. No prices anywhere in Bali are quoted in ringgit except bets on cockfights, and there nothing but ringgit are used. Since there is no ringgit currency, bets are necessarily paid off in rupiah, but they are always made in ringgit. The number of fingers held up indicates the number of thousands of ringgits that are being wagered, unless the better indicates by his shouts that it should be interpreted as hundreds of ringgit. One ringgit is 2 1/2 rupiah, regardless of foreign exchange. So, two fingers means 2,000 ringgit or Rp 5,000, which  is an average size side bet at a medium size cockfight. 

During this phase of proceedings, confusion and noise are maximum. The sounds are deafening, as the odds criers yell out: "cok, cok, cok, cok", or: "gasal, gasal, gasal, gasal." The favorite backers shout their colors in a frenzied patter. There is much waving and shouting and gesturing to attract attention. 

While the betting is going on the handlers carry the cocks to the center of the arena and incite them to fury by pushing them at each other, plucking their combs, and bouncing them on the ground. Betting frenzy reaches utter pandemonium as fight time approaches and those so far unsuccessful at placing bets try frantically to do so at the last minute. 

The Fight 

When the referee feels that betting has gone far enough, he indicates that the match should begin. The crowd suddenly becomes quiet after a few last-minute bets are quickly placed. The referee and the judges, any, squat down in the corners of the arena, and the handlers release their charges from opposite sides of the arena, at a distance. Anything can happen.  Usually the birds fluff their ruffs, extend their necks, and, after a preliminary glare, have at each other in a fury of feathers and flying feet, so quickly that the eye can hardly follow the action. The crowd groans and shouts, almost as one man, following the action with united body. Rather soon one cock lands a solid stab with its taji. At once its handler signals the head referee to stop the first round. This is done to prevent the two animals from making further contact, since the wounded cock could easily stab the one that stabbed him, when the latter closes in to peck him to death. The time keeper starts his count. 

In the old days the time keeper used a unique kind of clock called ceng, a half coconut shell with a hole in the bottom, placed, large side up, in a bucket of water. Its sinking time, obviously rather variable from place to place, but usually about 10 seconds, is also called one ceng. The time keeper's gong was sounded once after each ceng. Three ceng are allowed between rounds. Nowadays the referee simply counts off the seconds out loud so all can hear. 

As soon as the winner is declared the bets must be paid up. Side bets are paid in cash - at once. In large, crowded arenas those who are wedged into the crowd wad up their bills and throw them at the persons who won their money. If the money misses or lands in the arena, someone always forwards it to the rightful owner. There is remarkably little bickering and  dispute over who owes what to whom. 

The owner of the winning cock gets the entire central bet, which has been kept by the referee during the fight. From this he must pay the handlers, the blade affixer, the percentage to the house, and all those who contributed to his share of the central bet. He also gets the body of the losing cock. He always gives the chopped off taji leg to the tying specialist who unwinds the string, puts the blade back in stock, and looks for further work. 

The match itself has lasted only a few minutes. At once the second match of the set begins. The cocks have already had their taji attached. Their handlers carry them into the arena, the central bet is quickly made, and the side betting begins just as before. There is no connection at all between the separate matches. One set consists of four or five matches. When they 
are over, the handlers and hangers-on come out into the arena and start looking for opponents, just as they did before the first set. This goes on all afternoon until dark, thec crowd never thinning until it is all over. Since many temple anniversary festivals last for three days, there are often cockfights on three successive days too. 

Cockfights are regularly held at ceremonies that occur in family house compounds when it has been determined that the grounds are unclean and need some sort of purification so as to make the place livable. At such times a very large offering, called a caru, is made inside an enclosure of coconut leaf mats, and the butakala asked to help the people who own the property, rather than interfere with daily activities. This is inevitably preceded by a cockfight, as the word gets around fast, and villagers from all overcome and stage an impromptu tajen right inside the family house compound. There is a small, important shrine just outside the front door of my house. On the day of its anniversary, every 210 days, as many as 50 men gather for the obligatory tajen. The family with whom I live are not gamblers and don't even own a single fighting cock. But, they consider it imperative to participate in the fight, and so they buy a cock from a friend, give it to a neighbor to handle in the first fight, and place small bets on it, just so that they can be a part of the activities of the anniversary of their shrine. 

Gambling on cocks has been responsible for the dissipation of a good many Balinese fortunes, large and small. Many a rajah of old lost his palace, wives, and treasure by being cock crazy, as the Balinese call an habitual better. I have heard from many of my Balinese friends how their fathers or grandfathers were reduced to poverty by this addicting habit. 

Cockfights & Culture 

It is difficult to penetrate the shell of many cultures. The adjective inscrutable has been overworked in the case of Asia, but it is apt. Fear of misunderstanding and ridicule, desire to maintain privacy, and unwillingness to risk profanation of the sacred have required some groups to erect formidable barriers that prevent perforation by the casual observer. But, every now and then one finds an opening, a cultural crack through which a glimpse of the interior is possible. 
Fighting cocks, cockfighting, and wagering on the fights have been popular obsessions with the Balinese for generations. The tourist who can worm his way into the sweating, jostling, noisy, gesticulating crowd of men and join them, standing around an open arena, watching the proceedings, might wonder if he has stepped into a different country. Are these the graceful, deferential, dignified people whom he has seen in his hotel? Are these the same individuals who carry the offerings to the temples and pray with such lovely and heart-felt fervor? There is no better place than the cockfight to observe Balinese values and behavior. But, the casual observer is likely to focus his attention on the brief cockfight itself. This is understandable. The boisterous crowd itself is a sight to behold. As it suddenly quieted down and the action began, the fast and furious flurries of engagement are punctuated with the ohhhh's, and ahhhh's of the audience. The impressions of color and primeval combat were blurs of color. and suddenly it is over, and the tourist leaves.  
Nowadays it is not easy for the casual tourist even to find a cockfight. Years ago they were common, daily events. Visitors to Bali with sufficient interest, flexibility, and time will find it very interesting to inquire from local people when and where cockfights are going to occur so that they can look for themselves through this window of Balinese culture. 

Adapted from paper titled “Cockfighting in Bali” written By Fred B. Eiseman, Jr.

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LEAK, fenomena mistis dan penjelasannya

DEFINISI LEAK : Dalam mitologi Bali, Leak adalah penyihir jahat. Le artinya penyihir dan ak artinya jahat. Leak hanya bisa dilihat di malam hari oleh para dukun pemburu leak. Di siang hari ia tampak seperti manusia biasa, sedangkan pada malam hari ia berada di kuburan untuk mencari organ-organ dalam tubuh manusia yang digunakannya untuk membuat ramuan sihir. Ramuan sihir itu dapat mengubah bentuk leak menjadi seekor harimau, kera, babi atau menjadi seperti Rangda. Bila perlu ia juga dapat mengambil organ dari orang hidup. Kata leak sudah mendarah daging di benak masyarakat hindu di Bali atau asal Bali yang tinggal di perantauan sebab kata-kata ini sangat sering kita dengar dan membuat bulu kuduk merinding atau hanya sekedar ga berani keluar malam gara-gara kata "leak" ini. Begitu juga keributan sering terjadi antar tetangga gara-gara seorang nenek di sebelah rumah di tuduh bisa ngeleak…ironisnya lagi yang menyebut si A atau B bisa ngeleak adalah sekelas balian sonteng, dan sebangsanya. Bahkan bayi menangis tengah malam, yang mungkin kedinginan atau perut kembung yang tidak di ketahui oleh ibunya, juga tuduhannya pasti "amah leak"
apalagi kalau yang bilang balian sakti, wah…pasti tokcer.Sedemikian parahkah, atau sangat saktikah leak tersebut, dan kalau saya tanya kepada pembaca semua pernahkah melihat leak, atau paling tidak mayat leak…paling yang ada mayat manusia… Apakah hal itu tidak lebih sebuah anggapan yang perlu di telusuri kebenarannya, sebab arti kata leak itu sendiripun kita jarang yang tahu… Asumsi kita tentang leak paling-paling rambut putih dan panjang, gigi bertaring, mata melotot, dan identik dengan wajah seram.. Hal inilah yang membuat kita semakin tajam mengkritik leak dengan segala sumpah serapah, atau hanya sekedar berpaling muka bila ketemu dengan orang yang bisa ngeleak.

KEPERCAYAAN

        Diceritakan juga bahwa Leak dapat berupa kepala manusia dengan organ-organ yang masih menggantung di kepala tersebut. Leak dikatakan dapat terbang untuk mencari wanita hamil, untuk kemudian menghisap darah bayi yang masih di kandungan. Ada tiga leak yang terkenal. Dua di antaranya perempuan dan satu laki-laki. Menurut kepercayaan orang Bali, Leak adalah manusia biasa yang mempraktekkan sihir jahat dan membutuhkan darah embrio agar dapat hidup. Dikatakan juga bahwa Leak dapat mengubah diri menjadi babi atau bola api, sedangkan bentuk Leak yang sesungguhnya memiliki lidah yang panjang dan gigi yang tajam. Beberapa orang mengatakan bahwa sihir Leak hanya berfungsi di pulau Bali, sehingga Leak hanya ditemukan di Bali. Apabila seseorang menusuk leher Leak dari bawah ke arah kepala pada saat kepalanya terpisah dari tubuhnya, maka Leak tidak dapat bersatu kembali dengan tubuhnya. Jika kepala tersebut terpisah pada jangka waktu tertentu, maka Leak akan mati.

         Pada dasarnya ilmu leak adalah ilmu kerohanian yang bertujuan untuk mencari pencerahan lewat aksara suci. Dalam aksara Bali tidak ada yang disebut dengan leak, yang ada adalah " LIYA, AK yang berarti lina aksara ( memasukkan dan mengeluarkan kekuatan aksara dalam tubuh melalui tata cara tertentu). Kekuatan aksara ini disebut panca geni aksara, siapapun manusia yang mempelajari kerohanian merk apapun apabila mencapai puncaknya dia pasti akan mengeluarkan cahaya ( aura). Cahaya ini bisa keluar melalui lima pintu indra tubuh , telinga, mata, mulut, ubun-ubun, serta kemaluan. Pada umumya cahaya itu keluar lewat mata dan mulut, sehingga apabila kita melihat orang ngelekas di kuburan atau tempat sepi, api seolah-olah membakar rambut orang tersebut.
         Pada prinsipnya ilmu leak tidak mempelajari bagaimana cara menyakiti seseorang, yang di pelajari adalah bagaimana dia mendapatkan sensasi ketika bermeditasi dalam perenungan aksara tersebut. Ketika sensasi itu datang, maka orang itu bisa jalan-jalan keluar tubuhnya melalui ngelekas atau ngerogo sukmo, kata ngelekas artinya kontraksi batin agar badan astral kita bisa keluar, ini pula alasannya orang ngeleak apabila sedang mempersiapkan puja batinnya di sebut "angeregep pengelekasan".
Sampai di sini roh kita bisa jalan-jalan dalam bentuk cahaya yang umum di sebut "ndihan" bola cahaya melesat dengan cepat. Ndihan ini adalah bagian dari badan astral manusia, badan ini tidak dibatasi oleh ruang dan waktu dan di sini pelaku bisa menikmati keindahan malam dalam dimensi batin yang lain.
        Jangan salah… dalam dunia pengeleakan ada kode etiknya, sebab tidak semua orang bisa melihat ndihan, juga tidak sembarangan berani keluar dari tubuh kasar kalau tidak ada kepentingan mendesak. Peraturan yang lain juga ada seperti tidak boleh masuk atau dekat dengan orang mati, orang ngeleak hanya shopingnya di kuburan ( pemuhunan) apabila ada
mayat baru, anggota leak wajib datang ke kuburan untuk memberikan doa agar rohnya mendapat tempat yang baik sesuai karmanya, begini bunyi doanya leak memberikan berkat, "ong, gni brahma anglebur panca maha butha, anglukat sarining merta, mulihankene kite ring betara guru, tumitis kita dadi manusia mahutama, ong rang sah, prete namah.."
sambil membawa kelapa gading untuk dipercikkan sebagai tirta.Nah..di sinilah ada perbedaan pandangan bagi orang awam dikatakan leak ke kuburan memakan mayat, atau meningkatkan ilmu.

KENAPA HARUS DI KUBURAN…
       Paham leak adalah apapun status dirimu menjadi manusia, orang sakti, sarjana, kaya, miskin, akan berakhir di kuburan. Tradisi sebagian orang di India tidak ada tempat yang tersuci selain di kuburan, kenapa demikian di tempat inilah para roh berkumpul dalam pergolakan spirit, bagi penganut tantric bermeditasi di kuburan di sebut meditasi "KAVALIKA". Di Bali kuburan dikatakan keramat, karena sering muncul hal-hal yang meyeramkan, ini disebabkan karena kita jarang membuka lontar "tatwaning ulun setra" sehingga kita tidak tahu sebenarnya kuburan adalah tempat yang paling baik untuk bermeditasi dan memberikan berkat doa. Sang Buda kecapi, Mpu kuturan, Gajah Mada, Diah Nateng Dirah, Mpu Bradah, semua mendapat pencerahan di kuburan, di Jawa tradisi ini di sebut " TIRAKAT.
       Di Bali ada beberapa daerah yang terkesan lucu mengganggap kuburan adalah tempat sebel, leteh, ketika ada orang meninggal, atau ngaben, tidak boleh sembahhyang ke pura karena sebel, padahal.. kalau ngaben kita juga mengahaturkan panca sembah kepada Hyang Widi di kuburan, lantas di mana letak beda sebel Pura dan sebel kuburan bagi TUHAN ? itu hanya awig-awig manusia. Leak juga mempunyai keterbatasan tergantung dari tingkatan rohani yang dipelajari, ada tujuh tingkatan leak, leak barak (brahma) ini baru bisa mengeluarkan cahaya merah api, leak bulan, leak pemamoran, leak bunga, leak sari, leak cemeng rangdu, leak siwa klakah, leak siwa klakah inilah yang tertinggi, sebab dari ke tujuh cakranya mengeluarkan cahaya yang sesuai dengan kehendak batinnya. Setiap tingkat mempunyai kekuatan tertentu, di sinilah penganut leak sering kecele, ketika emosinya labil ilmu tersebut bisa membabi buta atau bumerang bagi dirinya sendiri. Hal inilah membuat rusaknya nama perguruan, sama halnya seperti pistol salah pakai berbahaya. Makanya kestabilan emosi sangat penting, dan di sini sang guru sangat ketat sekali dalam memberikan pelajaran.

BEDA PENESTIAN, PENGIWA, DAN LEAK.
       Selama ini leak dijadikan kambing hitam sebagai biang ketakutan serta sumber penyakit, atau aji ugig bagi sebagian orang. Padahal ada aliran yang memang spesial mempelajari ilmu hitam disebut "penestian" ilmu ini memang dirancang bagaimana membikin celaka, sakit, dengan kekuatan batin hitam ini disebut " PENGERANCAB". Adapun caranya adalah dengan memancing kesalahan orang lain sehingga emosi, setelah emosi barulah dia bereaksi, jadi emosi dijadikan pukulan balik bagi penestian.
        Dalam ajaran penestian menggunakan ajian-ajian tertentu, seperti aji gni salembang, aji dungkul, aji sirep, aji penangkeb, aji pengenduh, aji teluh teranjana, termasuk aji nomoto, he..he.. Aliran ini disebut "pengiwa' ( tangan kiri) kenapa tangan kiri, sebab setiap menarik kekuatan selalu memasukan energy dari belahan badan kiri. Sedangkan ilmu leak dari tangan kanan, makanya disebut penengen ( tangan kanan). Pengwia banyak menggunakan rajah-rajah ( tulisan mistik) juga dia pintar membuat sakit dari jarak jauh, dan dijamin tidak bisa dirontgen dan di lab, dan yang paling canggih adalah cetik ( racun mistik). Dan aliran ini bertentangan dengan pengeleakan, apabila perang beginilah bunyi mantranya, "ong siwa gandu angimpus leak, siwa sumedang anundung leak, mapan aku mapawakan segara gni..bla..bla…".
      Jadi kesimpulannya adalah leak tidak perlu di takuti, tidak ada leak yang menyakiti, takutlah terhadap pikiran picik, dengki, sombong, pada diri kita sebab itu sumber pengiwa dalam tubuh kita. Bila tidak diantisipasi tekanan darah jadi naik, dan penyakit tiga S akan kita dapat, Stres, Stroke, Setra. Pada hakekatnya tidak ada ilmu putih dan hitam semua itu hati yang bicara, boleh jadi dasar ilmu yang di anut hitam, namun digunakan untuk kebaikan, dan sangat tercela dasar ilmu putih kita gunakan untuk kejahatan. Sama halnya seperti hipnotis, bagi psikiater ilmu ini untuk penyembuhan, tapi bagi penjahat ilmu ini untuk mengelabui serta menipu seseorang, tinggal kebijaksanaan kita yang berperan. Pintar, sakti, penting namun..ada yang lebih penting adalah kebijaksanaan akan membawa kita berpikir luas, dari pada mengumpat serta takut pada leak yang belum tentu kita ketemu tiap hari.
Sebelum seorang belajar ilmu leak terlebih dahulu harus diketahui otonan orang tersebut ( hari lahir versi Bali) hal ini sangat penting, karena kwalitas dari ilmu yang dianut bisa di ketahui dari otonanya, satu contoh apabila murid mempunyai otonan SUKRA PON MEDANGSIA berarti dewanya adalah Brahma, otomatis karakter orang tersebut cendrung emosional dalam hal apapun, dan digandrungi perempuan, nah..sang guru harus hati-hati memberikan pelajaran ini kalau tidak murid akan celaka oleh ilmu tersebut.
     Setelah diketahui barulah proses belajar di mulai, pertama-tama murid harus mewinten Brahma widya, dalam bahasa lontar NGERANGSUKAN KAWISESAN, dan hari baik pun tentunya dipilih oleh sang GURU.Tahap dasar murid diperkenalkan dengan AKSARA WAYAH atau MODRE, dalam hal ini tidak bisa dieja aksara tersebut BAKU !!! Selajutnya murid diRajah
seluruh tubuh dari atas sampe bawah...oleh sang guru, hal ini dilakukan di KUBURAN pada saat kajeng kliwon nyitan.

SUMPAH...
Selesai dari proses ini barulah sang murid sah diajarkan oleh sang guru, ada 5 sumpah
yang dilakukan di kuburan :
1 hormat dan taat dengan ajaran yang di berikan oleh guru
2 Selalu melakukan ajapa-ajapa dan menyembah SIWA Dan DURGA dalam bentuk ilmu kawisesan,
3 tidak boleh pamer kalau tidak kepepet, selalu menjalankan darma,
4 tidak boleh makan daging kaki empat, tidak boleh bersetubuh ( zina)
5 tidak boleh menyakiti atau dengan carapapun melalui ilmu yang kita pelajari...
       Mungkin karena peraturan no 4 ini sangat ditakuti akhirnya kebanyakan ilmu ini di pelajari oleh perempuan, sebab perempuan lebih kuat menahan nafsu birahi dari laki-laki. Di Bali yang namanya Rangda selalu indentik dengan wajah seram, tapi di jawa di sebut RONDO berarti janda, inilah alasanya kenapa dahulu para janda lebih menguasai ilmu pengeleakan ini dari pada laki-laki, dikarenakan wanita lebih kuat nahan nafsu... Pada dasarnya kalau boleh saya katakan ilmu ini berasal dari tanah Jawa, campuran aliran SIWA dan BUDHA, yang di sebut dengan BAJRAYANA. TINGKATAN PELAJARAN...
       Tingkat satu kita diajari bagaimana mengendalikan pernafasan, di bali dan bahasa lontar di sebut MEKEK ANGKIHAN, atau PRANAYAMA. Tingkat dua kita diajarkan VISUALISASI, dalam ajaran ini di sebut " NINGGALIN SANGHYANG MENGET" Tingkat tiga kita diajar bagaimana kita
melindungi diri dengan tingkah laku yang halus serta tanpa emosi dan dendam, di ajaran ini di sebut "PENGRAKSA JIWA. Tingkat empat kita di ajar kombinasi antara gerak pikiran dengan gerak tubuh, dalam bahasa yoga di sebut MUDRA, karena mudra ini berupa tarian jiwa akhirnya orang yang melihat atau yang nonton di bilang " NENGKLENG ( berdiri dengan kaki satu ). Mudra yang kita pelajari persis seperti tarian siwa nata raja. Tingkat empat barulah kita diajar MEDITASI, dalam ajaran pengeleakan disebut " NGEREGEP, yaitu duduk bersila tangan disilangkan di depan dada sambil mengatur pernafasan sehingga pikiran kita tenang...atau ngereh, dan ngelekas. Tingkat lima kita di ajarkan bagaimana melepas roh (MULIH SANGHYANG ATMA RING BAYU SANDA IDEP ) melalui kekluatan pikiran dan batin dalam bahasa sekarang disebut LEVITASI, berada di luar badan. Pada saat levitasi kita memang melihat badan kita terbujur kaku tanpa daya namun kesadaran kita sudah pindah ke
badan halus, dan di sinilah orang disebut berhasil dalam ilmu leak tersebut, namun..ini cukup berbahaya kalau tidak waspada dan kuat iman serta mental kita akan keliru, bahkan kita bisa tersesat di alam gaib.
      Makanya kalau sampai tersesat dan lama bisa mati, ini disebut mati suri, maka begawadgita benar sekali, ( apapun yang kamu ingat pada saat kematian ke sanalah kamu sampai...dan apapun yang kamu pikirkan begitulah jadinya ). Tentu dalam pelajaran ini sudah pasti dibutuhkan ketekunan, puasa, berbuat baik, sebab ilmu ini tidak akan berhasil bilamana dalam pikiran menyimpan perasaan dendam, apalagi kita belajar ilmu ini untuk tujuan tidak baik saya yakin tidak akan mencapai tujuannya. Kendati demikian godaan selalu akan datang seperti, nafsu sek meningkat, ini alasanya kenapa tidak boleh makan daging kaki empat, dan kita diajurkan tidur di atas jam 12 malam agar konisi agak lemah sehingga nafsu sek berkurang..kata guru saya kalau ada orang mempelajari leak tidur sore-sore disebut LEAK SANJE didoktrin, padahal menurut saya agar kondisi agak lemah saja. Dan tengah malam tepat jam 12 kita diwajibkan untuk meditasi sambil mencoba melepas roh, tapi di ajurkan yang deket-deket dulu, jangan coba-coba shoping ke MONAS dari BALI...he,he.. yach...paling-paling ke parit, sawah, atau ke sungai.
      Celakanya apabila kita melepas ROH pas lewat di rumah tetangga yang sedang mempunyai BAYI otomatis bayi tersebut pasti terbangun dan menagis teriak-teriak, hal ini disebabkan frekwensi bayi sama seperti kita. Sebab bayi masih peka banget. Bayi tersebut tidak takut cuma kaget aja ada SEPLETERAN yang lewat, kayak handphone adu signal n blenggg...inilah yang dikatakan sama orang awam bahwa bayi itu di " AMAH LEAK" padahal tidak. Maka dari itu dalam dunia leak, ada aturan dilarang keras untuk lewat atau berada di keluraga yang mempunyai bayi untuk melepas ROH..( ngelekas, ngereh, ). Nah...bagi yang jahil tidak tertutup kemungkinan melepas roh dan mondar mandir di depan rumah orang yang punya bayi, ini yang sering terjadi di BALI, sehingga leak namanya rusak banget dan dituduh nyakitin. Apalagi ada orang sakit keras, kita iseng lewat atau sekedar jenguk melalui ROH sudah dipastikan orang tersebut kaget dan bisa jadi denyut jantung berhenti, alhasil MATI inilah hal-hal yang oleh orang awam di katakan bahwa leak itu jahat...makanya sang balian yang bijak akan memagari rumah orang sakit atau yang punya bayi itu dengan aksara tertentu, yang artinya sebagai simbul PARA PENGANUT LEAK DILARANG MASUK !!!

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Mekare kare ( Pandan War), Bali Aga Village

Pandan war tradition or often called mekare kare in the village of Tenganan. Peformed by young couple men wearing traditional costumes cloth of  Tenganan, bare-chested, who are complet ed respectively with pieces of thorny pandanous leaves as their arms on the right hand and an armour made of pleated rattan to protect themselves. This tradition takes place every year around June, usually for two days. Pandan war begins with a ritual ceremony surrounding villages to beg for salvation, then the war started and then closed with pray at local temples equipped with Rejang Dance peformance.

Pandan War is a tradition of war games held once a year and a big ceremony held during the month. This tradition is part of the worship ritual  of the Tenganan community for the mighty of god Indra , the god of war are honored with the blood, so the attraction of pandan war done without a sense of vengeance. Mekare kare was done so voluntarily with cheery smile, even if it means hurting one another with pandanus thorns.

Mekare kare, held at the Central Block (Patemu Tengah), preceded by a procession of the village members around the village accompanied by Baleganjur Gong orchestra at noon. Initiated with Geguron music play, Abwang dance performed by bachelors, then Mekare kare starts participated by anybody who is interested (even outsider or tourist). One of the conditions is he must be dressed up traditionally, no matter his age, young, old or even little boys. The stressing is on the dancing characteristics, nobody to lose or win.

After the war is finished the participant will be given the traditional medicine made from turmeric, vinegar and other tradtional materials where this recipe very powerful way to heal the wounds after involved in Mekare kare/ pandan War.

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Ogoh-ogoh gallery,Tahun caka 1932,2010

inilah foto foto ogoh-ogoh  juara dan finalis dari Lomba Ogogh-Ogoh Denpasar 2010,,
lets cekidot,,

NEW !!
Pemenang grand final lomba ogoh-ogoh se kota Denpasar  tahun 2010 (sumber : Radar Bali)
Juara 1 : Banjar Anggarkasih, Sanur (Ogoh-ogoh Sapuh Leger)
Juara 2 : Banjar Taensiat (Ogoh-ogoh Candra Baerawa)
Juara 3 : Banjar Tege, Tonja
Juara harapan 1 : Banjar Pekambingan
Juara harapan 2 : Banjar Gemeh
Juara harapan 3 : Banjar Abian Kapas Kaja

Juara I Br Anggarkasih (Denpasar Selatan)

Tema ; Wayang Sapu Leger

Juara II Br Tainsiat ( Denpasar Utara)

Tema : raksasa Candra Berawa

Juara III Br Tege (Denpasar Utara), Tonja

Juara Harapan I Br Pekambingan ( Denpasar Barat)

Juara harapan II Br Gemeh (Denpasar Barat)

Tema : Marica Lina

Juara harapan III Br Abian Kapas Kaja (Denpasar Timur)

 Finalis-finalis Lomba Ogoh-Ogoh sesuai kecamatan yang diwakili : 

• Denpasar Utara 

Br  Sari, Ubung.Tema : Rabies

Br. Mertah Kauh Kaja. Tema : Parasu Rama Awatara

• Denpasar Selatan

Br Taman Sari, dan juara III lomba kecamatan se-Sanur

Br Singgi ,Sanur
Sidakarya

Br Lentang Bejuh, Sesetan

 

• Denpasar Barat

Br Kepisah, Sumerta

Br Samping Bumi

 

• Denpasar Timur

Br Kertapura, Kseiman kertalangu

Tema : Lenda Lendi

Br Dauh Tangkluk, Kesiman
Br Tembau Kelod

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Ogoh-ogoh Gallery Part 2

Sebenarnya masih banyak Ogoh ogoh yang bagus dan keren diluar pemenang lomba dan finalis Ogoh-ogoh Denpasar :

Cekidot gan gak kalah keren nih ;

• Kawasan Sanur dan sekitarnya

 Upin Ipin 

dadap ajeg bali

•  Kawasan Hayam Wuruk dan Yangbatu    

 Br Kelandis,Hayam Wuruk

• Kawasan Gunung agung dan sekitarnya

Br Panti sari & Br Panti Gede

Setia budi

Br Tampak Gangsul

Br MertaGangga

Monang- maning

 

Abian kapas 

• Kawasan Imam Bonjol

• Kawasan Kuta dan entah dimana

 NB : sebenarnya masih banyak foto ogoh-ogoh di kamera namun berhubung efisiensi maka ini adalah foto yang layak untuk di upload

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The Art of Megibung

Megibung adalah sebuah seni makan bersama yang dilakukan oleh umat hindu yang hanya ada di Karangasem, bagian timur dari Pulau Bali.

Megibung ini dilakukan dengan wadah khusus dengan posisi makan mengilingi wadah tersebut. Biasanya dalam satu lingkaran ada 6 sampai 7 orang.Satu kelompok itu disebut sela.

Megibung pada hakikatnya dilakukan oleh umat hindu di Bali pada saat melakukan upacara Panca Yadnya baik itu Manusa Yadnya seperti upacara perkawinan dan upacara Pitra Yadnya seperti upacara Ngaben ( upacara pembakaran mayat atau kremasi umat Hindu di Bali. Megibung ini biasanya dilakukan pada saat kita selesai melakukan gotong royong dalam membantu orang yang sedang mempunyai acara dan sebagai bentuk tradisi penghormatan maka dalam pemberian makan bagi mereka yang membantu diadakanlah Megibung. Megibung adalah sebuah budaya yang patut dilestarikan karena dengan Megibung kita sebagai umat beragama dapat memupuk rasa persatuan dan rasa gotong royong.
Dalam pelaksanaannya sebenarnya Megibung mempunyai beberapa aturan namun banyak orang tidak tahu mengenai hal ini khususnya orang dari luar Karangasem, maka dari itu saya akan membahas mengenai aturan dalam Megibung :

1. Orang paling tua ( tertua ) yang berhak membagikan makanan pada saat Megibung

2. Tidak boleh mengambil makanan orang di sebelah kita baik itu saudara kita sendiri dalam artian karena dalam Megibung itu kita makan dengan satu wadah kita harus bisa menjaga sopan santun.

3. Jangan menjatuhkan sisa makanan yang telah kita makan di atas wadah Megibung usahakan tidak menjatuhkan makanan atau bisa dijatuhkan di luar.

4. Pada saat membagi lauk atau daging yang sulit dibagi jangan menggunakan mulut karena haram hukumnya dalam Megibung, gunakanlah tangan.
5. Terdapat urutan dalam membagikan lauk pada saat Megibung seperti contoh sayur sebagai pembuka dan terakhir adalah sate.

SEJARAH MEGIBUNG

Menurut beberapa catatan sejarah, tradisi megibung ini dikenalkan oleh Karangasem I Gusti Agung Anglurah Ketut Karangasem sekitar tahun 1614 Caka atau 1692 Masehi. Ketika itu, Karangasem dalam ekspedisinya menaklukkan Raja-raja di tanah Lombok (Raja Sasak). Ketika istirahat dari peperangan, raja menganjurkan semua prajuritnya untuk makan bersama dalam posisi melingkar yang belakangan dikenal dengan nama Megibung. Bahkan, raja sendiri konon ikut makan bersama dengan prajuritnya.

Megibung penuh dengan nilai-nilai kebersamaan. Dalam megibung secara umum tidak ada perbedaan jenis kelamin, kasta atau catur warna. Anggota satu sela, misalnya, bisa terdiri laki dan perempuan, atau campuran dari golongan brahmana, ksatrya, wasya dan sudra. Mereka bersama-sama menghadapi makanan. Nilai kebersamaan ini telah dicanangkan sejak jaman I Gusti Anglurah Ktut Karangasem, dan sudah menjadi tradisi hingga kini, baik di Karangasem maupun Lombok.

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