Artikel ini secara deskriptif menguraikan tentang prinsip penyatuan Siwa-Buddha yang dipratikkan oleh komunitas Bahung Tringan di Karangasem, Bali. Pada awalnya, Siwa dan Buddha adalah agama yang terpisah ketika datang ke Nusantara. Lama-kelamaan, dalam pengaruh politik negara, agama ini dinyatakan sejajar, yakni Siwa dan Buddha itu Tunggal. Ini adalah bentuk penyatuan Siwa-Buddha tahap awal. Namun, di abad kontemporer ini, setelah vakum sekitar 500 tahun setelah runtuhnya Majapahit, prinsip Siwa-Buddha kembali dibicarakan dan dipraktikkan. Komunitas Bahung Tringan mempraktikkan ini sebagai sebuah teknik Meditasi. Bahung Tringan memandang bahwa Prinsip Dwi Tunggal Siwa-Buddha merupakan prinsip teologi yang berhubungan dengan tingkat capaian dari seorang sadhaka (para penekun spiritual). Prinsip ini bekerja dalam sebuah proses yang disebut proses roh. Cara kerja Dwi Tunggal Siwa Buddha ini mengikuti sebuah proses yang disebut tantra, sebuah perjumpaan aspek positif dan negatif pikiran yang menghasilkan kevakuman. Dari Kevakuman ini lahir Jnana dan Jnana inilah yang mendorong Roh untuk kembali menyatu kepada Sangkan Paraning Dumadi. <br /><br />

The concept of Shiva-Buddha Theology to the Bahung Tringan Community in Karangasem Bali is different from that of the Shiva-Buddha that flourished in Java until the time of Majapahit. Bahung Tringan considers that Shiva-Buddha is within everyone and can be a spiritual process, not two different religions then positioned aligned. According to Ida Wayan Jelantik Oka, the founder of the Community said that in spiritual practice, one who is able to penetrate the final limit of Shivahood will be able to reach the ultimate goal of his life, namely Buddhahood. This work will try to describe how the Siva-Buddha principle that is in each person is processed in a spiritual practice so as to attain Nirvana. The spiritual process that fully takes place in the Shivahood through Tantra, under certain conditions is able to reach the edge of the akasa, the end point of Shiva’s realm. With proper and sufficient practice, at one time this edge will be penetrated and then reach Sunya’s realm. It is the ultimate achievement of spiritual practice.

<p><em>The formation of character is a discourse that continues propagated by the government of Indonesia today. This is done because the condition of the nation's degraded in many areas of life. Various types of crimes such as rape, violence, theft, fights between students, corruption, and others allegedly happened as a result of the moral degradation of the Nation. Character education is the only hope which is able to restore the values of goodness and glory of the nation. So therefore, children as the future generation should be provided with character education from the beginning.</em></p><p><em>Format of character education which is given to children, therefore, must be clear and precise objectives. Ancient Hindu educational system places great emphasis on character formation in the curriculum, so that when they are finished, besides exellence in science also grew into a wise person. Gurukula system applied that has lasted for thousands of years and is considered capable of being the foundation of both the State and society to educate and transform knowledge to the younger generation as well as capable of being a great place to shape their character.</em></p>

<p><em>Saivagama is a teaching which refers to Siva as Absolute Reality. Saivagama Nusantara, namely the Saiva teachings that developed in Indonesia, describes Siva with various names and attributes, such as in the Bhuwana Kosa it is called Rudra, Vrhaspati Tattva calls it Ishvara, and various negation names such as sunya, paramasunya, paramasiva and others. Several Saiva Nusantara texts generally discuss the Absolute Reality into three main groups, namely the existence of the Absolute Reality (Siva), the emanation of the Absolute Reality, and the Reabsorption of the Absolute Reality. Existentially Siva is described as Nirguna and Saguna. In principle Siva is characterless. However, when the active principle of Himself brings creation, then Siva is both immanent and transcendent at the same time. While in creation, Siva was shackled by various factors related to the material aspect. Meanwhile, the reabsorption aspect of absolute Reality describes the pralaya aspect, where all elements are returned to their highest aspect. Every being born evolutionarily is directed towards this process of reabsorption.</em></p><p><em><em>Saivagama</em> adalah sebuah ajaran yang menjadikan<em> Siva</em> sebagai Realitas Absolut. Saivagama Nusantara, yakni ajaran Saiva yang berkembang di wilayah Indonesia mendeskripsikan Siva dengan berbagai nama dan sifat, seperti dalam teks Bhuwana Kosa disebut Rudra, Vrhaspati Tattva menyebutnya Ishvara, serta berbagai sebutan negasi seperti sunya, paramasunya, paramasiva dan yang lainnya. Beberapa teks Saiva Nusantara secara umum membahas tentang Realitas Absolut ke dalam tiga gugusan utama, yakni eksistensi Realitas Absolut (Siva), emanasi Realitas Absolut, dan Reabsorpsi Realitas Absolut. Secara eksistensi Siva digambarkan sebagai Nirguna dan Saguna. Secara prinsip Siva tidak bersifat. Namun, ketika prinsip aktif dari diri-Nya menghadirkan ciptaan, maka Siva bersifat immanent maupun transcendent secara bersamaan. Ketika berada di dalam ciptaan, Siva dibelenggu oleh berbagai factor yang berhubunan dengan aspek material. Sementara itu, aspek reabsorpsi Realitas absolut menguraikan tentang aspek pralaya, dimana semua unsur dikembalikan ke aspek tertingginya. Setiap makhluk yang dilahirkan secara evolutif diarahkan menuju proses reabsorpsi ini.</em></p>

The background of this research takes a different position with many writings discussing Hindu women who are generally said to be marginal and alienated from their cultural structure and social system. Even if it is associated with customs and culture, one of them is through the patrilineal system as it applies in Bali, they are considered to have no contribution at all. Another theme that is also often found in many types of research is the ambivalent attitude that worships Hindu women while at the same time degrading them, especially concerning women's bodies. There are not many writers who re-discuss this theme from the anthropology of religion or religious anthropology which views women in the scriptures not only as a theological and divine dimension but also as an open space for how women can see themselves and act in their culture. Through qualitative research methods using the perspective of religious anthropology based primarily on Hindu scriptures, this study found in-depth interviews and participatory observations and anthropological perspectives of religion enriched with literature studies in the form of holy scriptures, this study found so many important roles of Hindu women who not many people know. The negative stigma about women, the natural-cultural dichotomy, and those who consider Hindu women to be sub-ordinate can only be enlightened through this research.