Lovina Cooking Class,Bali cooking School

A Cooking Class Lovina choices will vary from individual to individual, in the sense that they you are likely to choose what they you interested in. This will vary from cakes to stir-fry. But whatever cooking class lovina you choose, you will surely get valuable hands on experience. You will learn the proper way to look at recipes, and the reasoning behind the choice of ingredients. Time spent in a cooking class lovina with professionally monitored hands on experience, will insure you produce better results every time you step into a kitchen.

  Cooking Classes Lovina are also innovative in nature, as they will not only teach you how to prepare a menu of dishes, they will also cover presentation and garnishing, which enhance prepared dishes and lend confidence in the overall culinary experience. Cooking Class Lovina teach students the right way to balance food textures and flavors, and how to use specific ingredients for certain dishes. You could also be exposed to various cuisines from around the world, and this will make you more knowledgeable about the art of cooking
  By attending Cooking Class lovina, you will be interacting with other individuals as well as professionals in the culinary industry. This will allow you to pick up additional tips that you might otherwise not have access to. You will also be able to contribute with tips, and thus a lot of additional information in cooking can be explored.
 Cooking Class lovina are fun to attend. You will learn new dishes, make new friends, and take home new techniques and ideas to make cooking at home more enjoyable. Find a cooking school location today in our growing cooking class Lovina directory, and take your cooking skills to the next level.
  Bali Cooking Class, Lovina program,you will be invited to see spice garden about 15 minutes,you will be guided by teacher,than he will explain to you the traditional medicine and any spice or vegetable,than
We will begin to learn to cook Balinese food with 5 kinds of traditional Balinese recipe,you will be guided by teachers with the skills to cook balinese cooking.only 2-3 hours you can learn 5traditional balinese cooking,food,recipe after cooking for student

AdjaniBali Cooking Class Lovina Informations

Lovina is one of the famous tourist places in north part of Bali which own beautiful of calm sea water, blackish chromatic sand and the sea with its dolphin. One of the favorite fascinations in Lovina is dolphin watching tour. Hundreds of dolphins can be seen in the morning time around 1 km offshore. We can see the dolphin attractions in this place like jumping. It is not fail to draw if the tourist has the time to see the sunset here. Lovina area is also supported by the number of tourism fascination which is can be reached from this location Place of intrest around Lovina are Hot Water Banjar, Wihara Budha (Buddies shrine), Gigit Waterfall and some countryside exist around the location. 

Lovina is officially located in Kalibukbuk area and covering some countryside like Pemaron, Tukad Mungga, Anturan and Kalibukbuk countryside. Kalibugbug countryside it self is located in Buleleng sub district, meanwhile the Kaliasem and Temukus countryside are located in Banjar sub district where it both of them are belong to Buleleng regency. The eastern countryside is called Pemaron about 5 Km west of Singaraja, and the western countryside is Temukus about 12 Km west of Singaraja.

Lovina Beach is a Tourist Destination in Bali

The centre of activities in Lovina area is located 10 Km from Singaraja town. Nowadays, Lovina area is becoming the center of tourism activities in north part of Bali and offer many kind of accommodations, restaurants, bars, beach activities, art shops, bank, transportations etc. The accommodations in this area are a available from the star hotel class until small hotel even the home stay for the low budget travelers. As a tourist area and center of tourism in Singaraja, Lovina get the biggest visit from tourist who visiting north part of Bali . It is estimated by 90% from tourist who pay a visit to north part of Bali will in Lovina.

History 

There are no clear sources or evidence hit the name of Lovina genesis. Pursuant to the reference of the children from Anak Agung Panji Tisna, the clan of famous Buleleng King that the name of Lovina is given by him which is located in Kaliasem countryside, where at the first time he build a bungalow as a resort. He said that the name of Lovina is taken away from a name of small hotel in India that is lafeina whereabouts he stayed and write the book with the title of Ni Ketut Widhi. This book is translated into some languages. In memory of the hotel name, hence the ownership lands give the Lovina name. But there is also other version that is Lovina Name is given caused by its 2 Santen trees are planted by him and grow embracing each other. In this case Lovina is coming from Latin Language that mean is loving each other or love. Then Lovina's name is interpreted as abbreviation from Love and Ina and it is interpreted as Love to Indonesia .

"Canang sari sarin inggih punika kasucian Hyang Widhi popular bhakti single ring. Napkala ngaksara kahiwangan-kahiwangan ".- Canang the core essence of the mind fund sacred intention as a sign of bhakti / respect to Hyang Widhi when there is a shortage while studying spirituality (palmyra mpu Lutuk Alit). Canang sari is a Upakara / offerings that always accompany or complement each offering / sacrifice, all prepared Upakara called complete if you are not yet equipped with sari cymbals, cymbals so important a sari in a Upakara / bebanten. What exactly is the meaning contained in a sari cymbals?. Canang juice as a symbol of antlers sarira and life and living. Namely:
 Ceper. Is flat as a base of cymbals, which has a rectangular shape. Symbols are as shallow-tine sarira (body), the four sides of the flat as a symbol / of Panca Maha Bhuta nyasa, Mantra Panca Tan, Panca Buddhindriya, Panca Karmendriya. That which forms the fourth Anga-sarira (wadag body) this.
 Rice. Wija rice or as a symbol / nyasa Sang Hyang Atma, which makes this body can live, Rice / wija as a symbol of the seed, in every human being / life initiated by the seed which rises from Ida Sang Hyang Widhi Wasa tangible Atma. Flat as a symbol / nyasa angga-sarira/badan there is no good without the presence of Sang Hyang Atma. Not unlike like inanimate objects, which is only waiting for its demise. So that's on top of a flat is also filled with rice, as a symbol / nyasa Sang Hyang Atma. So from that we live in bondage by Citta and Klesa, Atma lead to Citta Anga-sarira (coarse body) lead to a klesa, that's what caused all of mankind has advantages and disadvantages.
 Porosan. A Porosan made of betel leaf, lime / prestige, and Jambe or gambier as a symbol / Tri-Premana nyasa, Bayu, the Word, and IDEP (thoughts, words, and deeds). Betel leaf as a symbol of black color as nyasa of Lord Visnu, in the form of tri-premana as symbols / nyasa of Word (word), Jambe / Gambir as nyasa Lord Brahma, in the form of Tri-premana as a symbol / nyasa Bayu (deeds), Lime / prestige as a symbol / nyasa Bhatara Iswara, in the form of Tri-premana as a symbol / nyasa IDEP (mind). A life without premana coupled with Tri and Tri-Kaya, a life there is no meaning, life would be passive, because of the Tri-Tri premana and Rich's why we can have an activity, without us having an activity we will not be able to deal with this body . An activity will be realized because of the tri-Premana or Tri-rich.
 Sugar cane and bananas. On a flat filled with rice, porosan, and also filled with a slice of sugar cane and banana slice. Cane atapun bananas have meaning as a symbol / nyasa amrtha. Once we have the body and soul that keeps our bodies, and the tri Pramana which allows us to have activities, by having a aktivitaslah we can realize Amrtha to support this body and soul. Sugarcane and bananas are a symbol / nyasa Amrtha created by force and in the form of Tri Tri Pramana Rich.
 Sampian Uras. Sampian uras made from a series of circular arranged special occasions which usually consists of eight segments, or strands, which symbolizes the wheel of life with Astaa iswaryanya / eight characteristics that accompany every human life. Namely: Dahram (Wisdom), Sathyam (Truth and loyalty), Pasupati (sharpness, intellect), kama (pleasure), Eswarya (leadership), Krodha (anger), Mrtyu (envy, jealousy, revenge), Kala (power) . That's eight characteristics possessed by every human being, as a driver of implementing the activities, the lead wheel of life.
 Interest. Flowers are a symbol / nyasa, peace, sincerity. At an interest cymbals placed on top of a sampian uras, as a symbol / nyasa in this wheel of life we lead should selaludilandasi with sincerity and always able to realize peace for all mankind.
 Fireworks medley. Fireworks will be placed on a medley arrangement / bouquet-flower on a cymbals, flower potpourri has a meaning as a symbol / nyasa wisdom. Flower potpourri of words have two meanings, namely: flowers means flowers and potpourri means all sorts, in accordance with the direction-ideran pengider flowers in potpourri, put it in the middle as the symbol brumbun color, because it consists of a variety of flowers. Among the flowers, not all have a sweet smell, there are also flowers that have no smell, so also in this life we lead, not forever we will be able to enjoy the fun we also sometimes are crushed by sorrow, we will never be able to avoid a two-dimensional life. For this reason we set up in this life. For this reason we organize in this kehiupan should we have the wisdom.
 plaster. Miyik plaster or cream is as a symbol / nyasa as a good attitude and behavior. Boreh miyik / fragrant scrubs, scrubs lalau someone swore, would be applied to the skin, so scrubs outside properties that can be witnessed by everyone. Which can be viewed or watched by others is our behavior, because prilakunyalah someone would be called good or bad, someone will say well if she always does good, so someone will say the opposite is also bad if in always doing things that are not good. Miyik guarantor as a symbol / nyasa good deeds.
 fragrant oil. Perfume / miyik-miyikan as a symbol / nyasa tranquility of the soul or self-control, the perfume is usually charged on a cymbals. As a symbol / nyasa in our lives and organize this life should be run with peace of mind and self-control is good, I suppose like calm water, in water which we will be able to see far into the water, no matter how small objects that exist in water we can see it easily. Likewise, in this life we live, with peace of mind and a steady self-control we will be able to solve all the burden of this life.
Canang is basically a manifestation of our representatives to appear before Him. If we can absorb and appreciate, and implement it in everyday life, such as what is contained in the meaning Canang sari above, we bhakti must be received by Ida Sang Hyang Widhi Wasa, and we can navigate this life with peace of noetic scale.
Because a person of religious devotion is not judged by their frequency of prayer or menghaturkan-luxury offering the ultimate in luxury, but rather how far they can realize in the form of behaviors within a society. Because of a Religious teachings are not only sufficient for impregnated or lived alone, but must be practiced in real life everyday in the community.


======= "Convey the truth in a way not to like untruth fun though it was fun" ==



"Canang sari sarin inggih punika kasucian Hyang Widhi popular bhakti single ring. Napkala ngaksara kahiwangan-kahiwangan ".- Canang the core essence of the mind fund sacred intention as a sign of bhakti / respect to Hyang Widhi when there is a shortage while studying spirituality (palmyra mpu Lutuk Alit). Canang sari is a Upakara / offerings that always accompany or complement each offering / sacrifice, all prepared Upakara called complete if you are not yet equipped with sari cymbals, cymbals so important a sari in a Upakara / bebanten. What exactly is the meaning contained in a sari cymbals?. Canang juice as a symbol of antlers sarira and life and living. Namely:
 Ceper. Is flat as a base of cymbals, which has a rectangular shape. Symbols are as shallow-tine sarira (body), the four sides of the flat as a symbol / of Panca Maha Bhuta nyasa, Mantra Panca Tan, Panca Buddhindriya, Panca Karmendriya. That which forms the fourth Anga-sarira (wadag body) this.
 Rice. Wija rice or as a symbol / nyasa Sang Hyang Atma, which makes this body can live, Rice / wija as a symbol of the seed, in every human being / life initiated by the seed which rises from Ida Sang Hyang Widhi Wasa tangible Atma. Flat as a symbol / nyasa angga-sarira/badan there is no good without the presence of Sang Hyang Atma. Not unlike like inanimate objects, which is only waiting for its demise. So that's on top of a flat is also filled with rice, as a symbol / nyasa Sang Hyang Atma. So from that we live in bondage by Citta and Klesa, Atma lead to Citta Anga-sarira (coarse body) lead to a klesa, that's what caused all of mankind has advantages and disadvantages.
 Porosan. A Porosan made of betel leaf, lime / prestige, and Jambe or gambier as a symbol / Tri-Premana nyasa, Bayu, the Word, and IDEP (thoughts, words, and deeds). Betel leaf as a symbol of black color as nyasa of Lord Visnu, in the form of tri-premana as symbols / nyasa of Word (word), Jambe / Gambir as nyasa Lord Brahma, in the form of Tri-premana as a symbol / nyasa Bayu (deeds), Lime / prestige as a symbol / nyasa Bhatara Iswara, in the form of Tri-premana as a symbol / nyasa IDEP (mind). A life without premana coupled with Tri and Tri-Kaya, a life there is no meaning, life would be passive, because of the Tri-Tri premana and Rich's why we can have an activity, without us having an activity we will not be able to deal with this body . An activity will be realized because of the tri-Premana or Tri-rich.
 Sugar cane and bananas. On a flat filled with rice, porosan, and also filled with a slice of sugar cane and banana slice. Cane atapun bananas have meaning as a symbol / nyasa amrtha. Once we have the body and soul that keeps our bodies, and the tri Pramana which allows us to have activities, by having a aktivitaslah we can realize Amrtha to support this body and soul. Sugarcane and bananas are a symbol / nyasa Amrtha created by force and in the form of Tri Tri Pramana Rich.
 Sampian Uras. Sampian uras made from a series of circular arranged special occasions which usually consists of eight segments, or strands, which symbolizes the wheel of life with Astaa iswaryanya / eight characteristics that accompany every human life. Namely: Dahram (Wisdom), Sathyam (Truth and loyalty), Pasupati (sharpness, intellect), kama (pleasure), Eswarya (leadership), Krodha (anger), Mrtyu (envy, jealousy, revenge), Kala (power) . That's eight characteristics possessed by every human being, as a driver of implementing the activities, the lead wheel of life.
 Interest. Flowers are a symbol / nyasa, peace, sincerity. At an interest cymbals placed on top of a sampian uras, as a symbol / nyasa in this wheel of life we lead should selaludilandasi with sincerity and always able to realize peace for all mankind.
 Fireworks medley. Fireworks will be placed on a medley arrangement / bouquet-flower on a cymbals, flower potpourri has a meaning as a symbol / nyasa wisdom. Flower potpourri of words have two meanings, namely: flowers means flowers and potpourri means all sorts, in accordance with the direction-ideran pengider flowers in potpourri, put it in the middle as the symbol brumbun color, because it consists of a variety of flowers. Among the flowers, not all have a sweet smell, there are also flowers that have no smell, so also in this life we lead, not forever we will be able to enjoy the fun we also sometimes are crushed by sorrow, we will never be able to avoid a two-dimensional life. For this reason we set up in this life. For this reason we organize in this kehiupan should we have the wisdom.
 plaster. Miyik plaster or cream is as a symbol / nyasa as a good attitude and behavior. Boreh miyik / fragrant scrubs, scrubs lalau someone swore, would be applied to the skin, so scrubs outside properties that can be witnessed by everyone. Which can be viewed or watched by others is our behavior, because prilakunyalah someone would be called good or bad, someone will say well if she always does good, so someone will say the opposite is also bad if in always doing things that are not good. Miyik guarantor as a symbol / nyasa good deeds.
 fragrant oil. Perfume / miyik-miyikan as a symbol / nyasa tranquility of the soul or self-control, the perfume is usually charged on a cymbals. As a symbol / nyasa in our lives and organize this life should be run with peace of mind and self-control is good, I suppose like calm water, in water which we will be able to see far into the water, no matter how small objects that exist in water we can see it easily. Likewise, in this life we live, with peace of mind and a steady self-control we will be able to solve all the burden of this life.
Canang is basically a manifestation of our representatives to appear before Him. If we can absorb and appreciate, and implement it in everyday life, such as what is contained in the meaning Canang sari above, we bhakti must be received by Ida Sang Hyang Widhi Wasa, and we can navigate this life with peace of noetic scale.
Because a person of religious devotion is not judged by their frequency of prayer or menghaturkan-luxury offering the ultimate in luxury, but rather how far they can realize in the form of behaviors within a society. Because of a Religious teachings are not only sufficient for impregnated or lived alone, but must be practiced in real life everyday in the community.


======= "Convey the truth in a way not to like untruth fun though it was fun" ==

Canang Sari

CANANG SARI (offering to god)

"Canang sari sarin inggih punika kasucian Hyang Widhi popular bhakti single ring. Napkala ngaksara kahiwangan-kahiwangan ".- Canang the core essence of the mind fund sacred intention as a sign of bhakti / respect to Hyang Widhi when there is a shortage while studying spirituality (palmyra mpu Lutuk Alit). Canang sari is a Upakara / offerings that always accompany or complement each offering / sacrifice, all prepared Upakara called complete if you are not yet equipped with sari cymbals, cymbals so important a sari in a Upakara / bebanten. What exactly is the meaning contained in a sari cymbals?. Canang juice as a symbol of antlers sarira and life and living. Namely:

 Ceper. Is flat as a base of cymbals, which has a rectangular shape. Symbols are as shallow-tine sarira (body), the four sides of the flat as a symbol / of Panca Maha Bhuta nyasa, Mantra Panca Tan, Panca Buddhindriya, Panca Karmendriya. That which forms the fourth Anga-sarira (wadag body) this.
 Rice. Wija rice or as a symbol / nyasa Sang Hyang Atma, which makes this body can live, Rice / wija as a symbol of the seed, in every human being / life initiated by the seed which rises from Ida Sang Hyang Widhi Wasa tangible Atma. Flat as a symbol / nyasa angga-sarira/badan there is no good without the presence of Sang Hyang Atma. Not unlike like inanimate objects, which is only waiting for its demise. So that's on top of a flat is also filled with rice, as a symbol / nyasa Sang Hyang Atma. So from that we live in bondage by Citta and Klesa, Atma lead to Citta Anga-sarira (coarse body) lead to a klesa, that's what caused all of mankind has advantages and disadvantages.
 Porosan. A Porosan made of betel leaf, lime / prestige, and Jambe or gambier as a symbol / Tri-Premana nyasa, Bayu, the Word, and IDEP (thoughts, words, and deeds). Betel leaf as a symbol of black color as nyasa of Lord Visnu, in the form of tri-premana as symbols / nyasa of Word (word), Jambe / Gambir as nyasa Lord Brahma, in the form of Tri-premana as a symbol / nyasa Bayu (deeds), Lime / prestige as a symbol / nyasa Bhatara Iswara, in the form of Tri-premana as a symbol / nyasa IDEP (mind). A life without premana coupled with Tri and Tri-Kaya, a life there is no meaning, life would be passive, because of the Tri-Tri premana and Rich's why we can have an activity, without us having an activity we will not be able to deal with this body . An activity will be realized because of the tri-Premana or Tri-rich.
 Sugar cane and bananas. On a flat filled with rice, porosan, and also filled with a slice of sugar cane and banana slice. Cane atapun bananas have meaning as a symbol / nyasa amrtha. Once we have the body and soul that keeps our bodies, and the tri Pramana which allows us to have activities, by having a aktivitaslah we can realize Amrtha to support this body and soul. Sugarcane and bananas are a symbol / nyasa Amrtha created by force and in the form of Tri Tri Pramana Rich.
 Sampian Uras. Sampian uras made from a series of circular arranged special occasions which usually consists of eight segments, or strands, which symbolizes the wheel of life with Astaa iswaryanya / eight characteristics that accompany every human life. Namely: Dahram (Wisdom), Sathyam (Truth and loyalty), Pasupati (sharpness, intellect), kama (pleasure), Eswarya (leadership), Krodha (anger), Mrtyu (envy, jealousy, revenge), Kala (power) . That's eight characteristics possessed by every human being, as a driver of implementing the activities, the lead wheel of life.
 Interest. Flowers are a symbol / nyasa, peace, sincerity. At an interest cymbals placed on top of a sampian uras, as a symbol / nyasa in this wheel of life we lead should selaludilandasi with sincerity and always able to realize peace for all mankind.
 Fireworks medley. Fireworks will be placed on a medley arrangement / bouquet-flower on a cymbals, flower potpourri has a meaning as a symbol / nyasa wisdom. Flower potpourri of words have two meanings, namely: flowers means flowers and potpourri means all sorts, in accordance with the direction-ideran pengider flowers in potpourri, put it in the middle as the symbol brumbun color, because it consists of a variety of flowers. Among the flowers, not all have a sweet smell, there are also flowers that have no smell, so also in this life we lead, not forever we will be able to enjoy the fun we also sometimes are crushed by sorrow, we will never be able to avoid a two-dimensional life. For this reason we set up in this life. For this reason we organize in this kehiupan should we have the wisdom.
 plaster. Miyik plaster or cream is as a symbol / nyasa as a good attitude and behavior. Boreh miyik / fragrant scrubs, scrubs lalau someone swore, would be applied to the skin, so scrubs outside properties that can be witnessed by everyone. Which can be viewed or watched by others is our behavior, because prilakunyalah someone would be called good or bad, someone will say well if she always does good, so someone will say the opposite is also bad if in always doing things that are not good. Miyik guarantor as a symbol / nyasa good deeds.
 fragrant oil. Perfume / miyik-miyikan as a symbol / nyasa tranquility of the soul or self-control, the perfume is usually charged on a cymbals. As a symbol / nyasa in our lives and organize this life should be run with peace of mind and self-control is good, I suppose like calm water, in water which we will be able to see far into the water, no matter how small objects that exist in water we can see it easily. Likewise, in this life we live, with peace of mind and a steady self-control we will be able to solve all the burden of this life.
Canang is basically a manifestation of our representatives to appear before Him. If we can absorb and appreciate, and implement it in everyday life, such as what is contained in the meaning Canang sari above, we bhakti must be received by Ida Sang Hyang Widhi Wasa, and we can navigate this life with peace of noetic scale.
Because a person of religious devotion is not judged by their frequency of prayer or menghaturkan-luxury offering the ultimate in luxury, but rather how far they can realize in the form of behaviors within a society. Because of a Religious teachings are not only sufficient for impregnated or lived alone, but must be practiced in real life everyday in the community.


======= "Convey the truth in a way not to like un truth fun though it was fun" ==

Balinese Concept Trihita Karana

Balinese concept Tri hita Karana

Cosmogony and Tri Hita Karana

The Balinese Concept is fundamental from the Hindu Religion concept, which is more popular called TRI HITA KARANA where nowadays this concept is becomes the point of the hotel, restaurant and other building assessment in the world. The Balinese Traditional Architecture is not only monumentally, but also has the aspect philosophies and religious. The cosmogony is oneness of three worlds (Tri Bhuana) which is called Bhuhloka, Bhwahloka, and Swahloka. Each of this world (Loka) has habitants it self.

Tri Hita Karana Concept for Life

In addition of this three concepts cosmogony, it is also own contextual with Hindu Religion Concept, which is called Tri Hita Karana (three of the harmony, balance to create the peaceful and happiness). Tri Hita Karana word is come from Sansekerta Language that has meaning to keep the harmony and balance between human to God, human-to-human and human to environment. These three concepts is most popular in Bali spread out as follows:

PARHYANGAN

Parhyangan is one of the three concept related to the god. On this stage, the human is demanded to keep the harmony and balance with god. This concept has huge meaning where the Balinese discipline and full confidence to do this. It is not only including to pray at the temple, however it is cover all the activities which has a good thing in the life like build the temple, cleaning the temple, keep the religion symbols well a lot of thing we can do on this concept.

PAWONGAN

Pawongan in this concept is required to keep the harmony and balance between human to human and this concept has emphasized how to keep good relation with others. The simple ways to execute the implementation of this concept are to conduct three good things like to think the good thing, to speak the good thing and to conduct the good thing. By conducting three good things that is called Tri Kaya Parisuda, it is ensure we can conduct this concept.

PELEMAHAN

Palemahan, this word is come from lemah that is meaning the land or environment. Generally the Pelemahan in Tri Hita Karana is all aspect related to the environment. Base on this concept the Balinese has treated the environment well and they believe that the good environment will give their life better. Once example the Balinese treat the environment that on the Tumpek Uduh based on the Balinese calendar, the Balinese give the offering to the tree with the purpose that the tree has given them prosperity and a lot of thing they can do to keep the harmony and balance with the environment.

HINDUISM SWASTIKAS

HINDUISM SWASTIKAS


Swastika is one of the most sanctified symbol in Hindu tradition, is a vivid example of a religious symbol that has a historical background and cultural complex that is almost impossible to otherwise as creation or belonging to a nation or a particular belief.

Believed as one of the oldest symbols in the world, there were approximately 4000 years ago (based on the findings in tombs in Aladja-hoyuk, Turkey), many variations can be found on the remains Swastika-archaeological remains (coins, ceramics, weapons, jewelry or any religious shrine ) spread on a very wide geographical area.
The geographical areas include Turkey, Greece, Crete, Cyprus, Italy, Persia, Egypt, Babylonia, Mesopotamia, India, Tibet, China, Japan, Scandinavian countries and the Slavs, Germans to America.

Buddha took the swastika to show the identity of Arya.

Swastika is a symbol meaning Catur Dharma is of four kinds of tasks that we ought to devote a good Dharma for personal benefit or for the general (safe, happy and Sejahtra), namely:
1. Dharma Kriya = Performing Swadharma with diligence and full sense of responsibility
2. Dharma Santosa = Trying to find peace on the spiritual and physical self.
3. Dharma Jati = tasks to be undertaken to ensure kesejahtraan and tranquility of family and also for general
4. Dharma Disconnect = Carry out obligations with full sincerity and sense of responsibility to make sacrifices in order to realize social justice for mankind.

Deeper meaning of the Four Goal in Life is Purusartha Chess / Chess Citizens: Dharma, Kama, Artha, Moksha.
1. Dharma = Liabilities / truth / law / religion / rules / Nature
2. Artha = wealth / material
3. Kama = pleasure / Eve Lust
4. Moksha = Freedom is eternal

Swastika in many nations
This symbol, known by various names such as Greece or Fylfot Tetragammadion in England, occupying an important position in the belief and culture of ancient peoples, like the people of Troy, Hittite, Celtic and Teutonic. This symbol can be found in Hindu temples, Jaina and Buddhist and Christian churches (Church of St. Sophia in Kiev, Ukraine, the Basilica of St. Ambrose, Milan, and the Cathedral of Amiens, France), Islamic mosques (in Ishafan, Iran and the Mosque Taynal, Lebanon) and the Ein Gedi Jewish synagogues in Judea.

Swastika had (and still) represents things that are noble and sacred, especially for Hindu, Jaina, Buddhist, gallic-Roman adherents of belief (which is the main altar decorated with lightning, swastikas and wheels), adherents of the ancient Celtic belief (swastika symbolizes Goddess Brigit Fire), adherents of the ancient Slavic beliefs (the swastika symbolizes the sun god Svarog) as well as for people Hopi and Navajo Indian tribe (which uses the symbol in the ritual of healing). Cloak of Athens and the body of Apollo, the Greek gods and goddesses, are also often decorated with these symbols.
On the other hand, Swastika is also a secular position as purely decorative motifs symbol of architecture and business entities, ranging from beer companies to laundry.
Even a big company Microsoft uses swastikas tilted to the right 45 degrees, perhaps as a symbol of good luck. Because up to now listed as the richest company in the World.
In fact, the swastika has also been a symbol of an unspeakable atrocities when Hitler used it as a representative of Aryan superiority. Millions of Jews died at the hands of the soldiers who proudly wore swastikas (the Swastika "sinistrovere": leaning to the left about 45 degrees) on the arm.
Swastika as a symbol of the god Ganesha (elephant-faced son of Shiva), as meaning Catur Dharma.
Krishna said to Arjuna on the battlefield .. when Arjuna had to fight against his own brother is the one ditapsirkan by Hitler that is "Do whatever you have to laukukan long as it is your job. You should carry a good job even though it meant should kill (for good), because doing your job well is a form of devotion to God "
Hitler might be interested in the meaning of the swastika is why he took the swastika symbol and turned it over, so he can mambunuh without guilt. Because she thinks what she has done is what is right. He took refuge under the Swastika reversed direction, which should for Chess meaning of Dharma.

Bali residents

Bali residents

The uniqueness of Bali that others can be seen through the way people of Bali will guide the physical and spiritual kinship. Bali human remains so faithful to remember the origins from which he originated. This gave birth to various groups in society now known as the dynasty or soroh. So many soroh developed in Bali and they have a family shrine in isolation.

Based society is so strong soroh enveloped human life activity of Bali. They still maintain to preserve their genealogies. They carefully and thoroughly retain therein various inscriptions that contain how the genealogy of a Balinese family.

Some soroh which is known as Citizens for Pande, Sangging, Bhujangga Wesnawa, Pasek, Dalem Tarukan, Tegeh Kori, Pulasari, Arya, Brahmin Wangsa, Bali Aga, and others. Everything has a history of hereditary different. Even so, they finally met in a cycle called Hyang Pasupati descent. So unique and interesting understanding of Bali in terms of human life to maintain the ancestral line. Some of their rituals of life are also devoted to the interests of the cult of their ancestors

Identification of Bali People

Bali is a group of tribes of humans who are bound by a sense of cultural unity, awareness is reinforced by the presence of the same language. Although there is awareness, but realize many variations of Balinese culture and local differences. Hindu religion which have long been integrated into the society of Bali, was also perceived as an element that strengthens the unity of consciousness.

Differences in the influence of Javanese Hindu culture in different regions of Bali in the era of Majapahit first, cause there are two forms of Balinese society, the people of Bali - Balinese Aga and Majapahit.

Bali Aga society less to get the influence of Javanese culture - from the Hindu Majapahit and has its own structure. People generally lived in Bali Aga villages in mountainous areas like Sembiran, Cempaga Sidatapa, pedawa, Three was, in Buleleng regency and village Pegringsingan Tenganan in Karangasem regency. Bali Majapahit people who generally quiet area-lying areas of the greatest part of the population of Bali.

Bali Island with an area of 5808.8 km2, split in two by a mountain range stretching from west to east, thus forming a rather narrow plains. to the north., and the larger plains to the south. Mountains are mostly still covered by jungle, has an important meaning in the philosophy of life and beliefs of the population. in the mountainous region that lies temples (temple) which is considered sacred by the Balinese, like Pulaki, Pura Batukaru, and are particularly Pura Besakih is situated at the foot of Mount Agung.

While the longitudinal direction of the mountain has caused the appointment of a different direction to the north and the People of Bali Bali south. In the Balinese language, rich meaning to the mountain, and Kelod means to the sea. For the people of North Bali means rich south, while to the south of Bali that rich north. In contrast to the Balinese Kelod north means north, and to the south means south Bali. This difference was not just appear in the appointment of direction in the Balinese language, but also in aspects of art and also some aspects of language. Kelod rich concept that also appear in everyday life, in religious ceremonies, where the arrangement of buildings, temples and houses.

Bahasa Bali including Indonesian family. Viewed from the point of vocabulary and structure, then the Bali bahsa not much different from other Indonesian bahsa. Relics of ancient inscriptions show the existence of an ancient Balinese language different from the language of Bali today. The ancient Balinese language besides many containing bahsa Sansekrta, at later times were also affected by the language of the ancient Javanese Majapahit, Java is the era when enormous influence to the culture of Bali. Balinese language is also familiar with what is called a "vocabulary respect", though not as many treasures in the Java language. Respectful language (Thoroughbred) is used when talking to old people or high. In Bali is also developing oral and written literature in both poetry and prose bentuik. In addition to this in bali also found a number of ancient Javanese literature outcome (Kawi) in the form of prose or poetry that was brought to Bali when Bali under the rule of the Majapahit kingdom.

The Balinese kinship system
Marriage is a very important moment in the life of the Balinese, because at that moment that he can be considered as full citizens of society, and only after that he obtained the rights and obligations of a citizen community group of relatives and residents.

According to the old traditional notion that heavily influenced by clan-clan system (dadia) and caste system (dynasty), the marriage was conducted among residents as far as possible a clan, or at least among people who are considered equal in caste. Thus, marriage in Bali's customs are endogami clan, while the marriage is aspired by the people of Bali are still Old-fashioned is the marriage between the children of two brothers. This situation is indeed deviate from other communities berklen, which are generally exogam.

People are a clan in Bali, it is those people who level position in the customs and religion, and thus also the caste, so by trying to marry within his clan, woke up the possibility of the tension-keteganagan family and stains will happen due to inter-caste marriages of different degrees. In this case must be maintained so that children, especially women of high caste men not to marry a lower degree of kastanya, because marriage would bring shame to the family, and dropped the prestige of the entire caste of the woman's child.

Previously, if there is such a marriage, then wanitannya would otherwise come out of dadianya, and physically punished husband and wife will throw (maselong) for some time, the place far from the place of origin. Since the year 1951, sermacam punishment was never carried out again, and at this time the punishment of such a mixture of relatively more implemented. Other forms of marriage are considered marital abstinence is exchanged between the husband's sister with brother's wife (makedengan ngad), because such marriages are considered to be disastrous (panes). In general, a young Balinese obtain a wife in two ways, namely by woo (memadik, ngidih) told her family, or denganacara run a girl (mrangkat, ngrorod). Both methods based on custom.

After marriage, husband and wife are usually settled in new housing dikomplek virilokal from husbands parents, husband and wife walauntidak few who settled in neolokal by finding or building a new home. Conversely there is also a new wife and husband who settled in uxorilokal dikomplek family housing from his wife (nyeburin). If husband and wife settled in virilokal, then the children of their offspring will be reckoned by patrilineal (purusa), and become citizens of dadia the husband and the legacy inherited from the clan. Conversely, the offspring of the husband and wife who settled in uxorilokal will be offset by matrilineal become citizens dadia the wife, and inherited the legacy of this clan. In this case the wife's position is as a cemetery (the successor of descent).

A household in Bali usually consists of a family batih nature of monogamy, often coupled with a boy who is married with families of their respective batih and with others who ride, whether people who are still relatives or people who are not relatives. Some time later there were boys who had advanced in the society that he felt able to stand alone, separate from parents and mendirikajn new household. One of the boys are usually fixed housing complex parents (ngerob), to later be able to help their parents when it no longer powerless and to replace and continue the next parent households.

Batih each family or extended family, in a village in Bali has to maintain a relationship with a wider group of relatives of clan (single dadia). Single Strutur dadia varies in different places in Bali. In mountain villages, the people of a single dadia neolokal been dispersed because life, no longer establish a place of ancestor worship in each place. In the village, the village land-flat, single people from living dadia neolokal establish a place of worship shall be established in each nasing his residence, called kemulan Taksu.

In addition, families who live neolokal batih still has obligations to the shrine of origin (dadia or corrected) in an old people's homes mereka.Suatu dadia level temple ceremonies celebrating around the circle of life of all citizens, and thus the temple / temple unite and intensify the sense of solidarity the members of a small clan.

In addition, there is another larger group of relatives that complements some single relatives dadia (corrected), which worships the same ancestral temple called the temple (temple) paibon or nursing. In practice, a place of worship at the level paibon also only unites a limited circle of kin are still known to do it. Large-clan clan often have a history of the origins of which were written in the form of chronicle and saved as an inheritance by one of those families who felt himself a senior, is the direct descendant of the old one branch within the clan.

The Balinese Community System

Row
Is a form of social units based on the unity of the region. Social unity is strengthened by the unity of customs and ceremonies are sacred keagaman. Mountainous area, the nature of membership is limited to banjar people born in the Banjar region. While the flat area, the nature of its membership is not closed and limited to the native people who were born in that row. People from other regions or were born in other regions and the chance to live in the respective series are welcome to become members (banjar manners) if the relevant willed.

Bale Banjar is the center of the bale row, where people train meet on the days that remain. Banjar headed by a chief called banjar. He was selected with the specific jabatab by the citizens group. His job is not only about all affairs in the field of social life from the train as a community, but also religious life field. Except that he also had to solve the problems of indigenous peoples. Banjar sometimes also take care of things that are related to the administration of government.

Subak
Bali Subak as if separated from the Banjar and have their own heads. People who become citizens are not all the same water control system with people who become members of the group. Subak citizen is the owner or the tenants fields that receive irrigation water from the dams are maintained by a water control system. Certainly not all residents had been living in a water control system group. Instead there is a train that has a lot of people scattered rice fields and irrigation water received from the dam is maintained by several water control system. Thus citizens will join banjar tersebtu with all the water control system in which he possessed a parcel of wetland.

Sekaha
In the social life of the village in Bali, there are organizations that are engaged in a specialized field of life, is sekaha. This organization is hereditary, but some are temporary. There sekaha whose function is to organize things or rituals that are pleasing to the village, for example sekaha line (line of dance clubs), sekaha-teruni cadet. Sekaha is permanent, but there are also sekaha temporary, ie sekaha established based upon a particular need, for example sekaha memula (assembly plant), sekaha manyi (Joiner reap), sekaha gong (Joiner gamelan) and others. sekaha-sekaha above is usually a loose association of organizations and the village of Banjar.
Mutual Assistance - Assistance
In public life in Bali is known berkomuniti mutual assistance system (nguopin) fields covering activity in the fields (like menenem, weeding, harvesting, etc.), some households (fix the roof, walls, digging wells and sebagainaya), in celebrations or ceremonies which are held by one family, or in the event of accidents and deaths. nguopin between individuals are usually based on the understanding that the assistance provided shall be rewarded with aid workers as well. nguopin unless there is mutual cooperation between sekaha event with sekaha. This is called ngedeng similar way (interesting). For example a gathering of gamelan drawn to participate in performing a dance in the context of a ritual ceremony. The last form is the work of bhakti (ngayah) for religion, society and government.
Social units above, usually have a leader and has written books of rules called awig-awig or sima. Leaders are usually elected by the citizens. Clan-clan also has a liaison in charge of maintaining links between citizens clan, became advisor to the residents about the ins and outs of custom and bersangkaut events connected with the clan. Such clan leaders called moncol. Clan has no written rules, but possessed genealogy / Chronicle. Village level, there are administrative units called perbekelan. A perbekelan is actually a legacy from the Dutch government, placed above the customary units of the original in Bali, such as traditional village and Banjar. So the combined-joint terdapatlah of community and village into a perbekelan led by perbekel or bendesa which administratively responsible for the district supervisor, and so district is responsible to the regents.