woods, beach, lake, sea, etc., are as manifestations of Him; He pervades all. They are, hence, respected and honored by the Hindu Balinese. Its believed each of them have their
owns guardian respectively that can cause inconvenient, uncomfortable, even danger to the mankind if they are not properly used or exploited.
There is in Bali an irrigation association called Subak which physically concerns to the cosmology of sustainability, particularly to sustain natural resources like water
resources for irrigation. The farmers in Bali do their best to maintain the natural resources. Otherwise, when it is overused due to under controlled desires of man, the
natural resources can be exhausted even causing natural calamities. They are in a join cooperation cultivate land, arrange water distributions and maintaining natural resources
in proper condition. They keep harmonious relationship with one and another, with the nature or environment and with the God as it is described in the concept of THK. All
these imply to the cosmology of sustainability and constitute to welfare of human being.
2.2. CosmologySpirituality of THK In relation to the Local Wisdom and Hindu Teaching.
As mentioned before, we have never found in so far the word of THK written in any scriptures of Hinduism. Bhagavadgita a holy scripture, only mention that the
universe as a creation of the God was a love-based creation and it must be well preserved and protected from destruction Warta, 2012: 92. However, in this book does not
mention any conditions that how the universe must be preserved and protected. Balinese people, however, as it is based on THK, has preserved and protected the nature in
consonant with his own way. Thus, the teaching of THK is locally Balinese and his
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interpolated with Hinduism. Similarly, the cosmology or spirituality of THK is also the combination of Balinese and Hinduism. They become a harmonious blend of concept.
Talking about cosmology of THK, since THK interpolated with Hinduism, we may refer to the symbolical cosmic of Samudramantana related the shrine called
Padmasana and Meru. Padmasana is a shrine dedicated to the God Siva or Surya, while the Meru dedicated to any gods or ancestors that depend on to the worshippers, i.e which
gods or ancestors they believe in. Padmasana actually means “lotus seat” and Meru “mountain”. Their forms are unique. Padmasana look like a throne but very high in
measurement. The structure symbolizing cosmos is topped with throne like chair and the structure is sported by cosmic turtle below which is flanked with two serpents nagas.
The body of the turtle is twisted by the tails of the two nagas. The cosmic turtle is named Bedawangnala, that is, spouting fire from its nose
Patra, 2012: 80. It is, thus, the turtle twisted by the tails of the two nagas representing magma wrapped by earth and waters. In this case, the two nagas named Anantaboga and
Vasuki represent respectively earth and waters Redig, 2012: 45. Symbolically, Padmasana share a common meaning with that of Meru. Meru
pagoda is a shrine with terraces roof wich is odd in number commonly three up to eleven roofs. Both Padmasana and Meru represent univerce. Part of their bottom share a
common feature. However, Meru is in particular related to mountain. The word Meru is derived from Mahameru, the highest mountain of the world namely mount everest in
India. Mountain, according to the legend of Samudramantana, is about the story of the
stirring of Milk Ocean described in the book of Adiparwa, stirring stick to churn the ocean. The book says that the milk ocean contained Amrta elixir. Gods and demons
intended to protect themselves from death, and worked together to get the elixir. By using the stirring stick of Mandaragiri cosmic mountain they churned the ocean again and
again. By this action, the elixer come out. That is all in short. Thus, Meru is to be representation of the story. It implies the men have to cultivate the land where they live to
obtain welfare.
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Turn back to the issues of the Balinese engagement in the cosmology and spirituality of sustainability. The Padmasana and Meru those are respected become the
sustainable cosmology in the form of symbol. The other question arises what Balinase do naturally for cosmology of sustainability.
To solve the last question we may refer to the some rituals concerning to the flora and fauna. For the rituals, amongst them, there are Tumpek Uduhwariga flora day
ceremony and Tumpek KandangUye fauna day ceremony Suda, 2010: 19-20. In addition to it, there are rituals of Nyepi, Galungan, Nangluk Merana and temple
festivals. a. Nyepi Day is a major feast carried out once a year. In the day people stop all
activities along the day with the rules of catur bratha penyepian four fasts of silence day. Parts of catur bratha penyepian are:
• Amati Geni, which means, it should not turn on any kind of fire or light.
• Amati Karya that is not allowed to work or do the work. So in Nyepi Day
should stay at home without working. •
Amati Lelanguan, people should not entertain themselves like watching TV, watching art performance, gambling, etc.
• Amati Lelungan, means not travel. So in this day we should not traveling
or moving from one place to another anywhere and keep silent at home. b. Galungan Day, another great feast carried out twice a year when the ancestral
spirits come down to earth to dwell again in the homes of their descendants. Worth to mention that on all the roads, at the gate of every home, tall Penjors
were erected. Penjor is decorated bamboo enhanced with young coconut leaf and land farm production like sweet potato, cassava, paddy, and fruits. This feature is
likely representing fertilized mountain where the gods dwell. The Penjor dismantle after one month.
c. Nangluk Merana, a kind of ritual to protect flora and fauna from pest attack. This ritual is usually carrid out in a village. The same ritual but biger than this even the
biggest one is called Ekadasa Rudra, carried out once a centenary. This ritual
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needs to be performed in the mother temple of Besakih. Need to mention there is held in Besakih temple great periodic rituals, like Panca Walikrama and Ekadasa
Rudra, both are forms of bhuta yadnya sacrife to natureelemental principles and dewa yajna. Ekadasa Rudra is only held at Besakih, whereas Panca
Walikrama is not only in Besakih Stuart-Fox, 2002: 321 it can be in some other big temples. The ritual both of small and big need various plants and animals for
offering is not intended to wipe out all animal from the world but to prevail their life Adnyana, 2012: 30. Since such ritual is done frequently plants and animals
have to be well-preserved. These are all in consonant with cocmologyspirituality of sustainability. It implies to sustain fertility and prosperity.
To sum up, any action and performance like temple building to build Padmasana and Meru, ceremony of flora and fauna, Nyepi, Galungan, and Nangluk Merana
ceremony, are pointed to the cosmologyspirituality of THK.
2.3. The THK and Western Notion of WTO
