This study aims to be able to reveal various phenomena that arise regarding the implementation of primordialism, the factors that influence the resilience of Hindu ritual primordialism and analyze the implications of ritual primordialism for Balinese ethnic Hindus in Lombok, according to the traditions, customs and culture of Balinese Hindus in implementing religious rituals or ceremonies. Social dynamics and technological developments have an influence, both directly and indirectly, on attitudes, values, and patterns of behavior, as well as the perspective of each individual in a community as part of the larger society. Likewise with the Balinese Hindu community in Lombok. The influence of ideology that comes from sampradaya which offers all new and different things and is considered to have more value, than what has been believed so far, can lead to changes in the thinking or ideology of each individual. So it is necessary to study the ritual primordialism of Balinese Hindus in Lombok. This study uses a qualitative descriptive research type with data sources in the form of non-participant observations, structured interviews and documents. The location of the temple was determined purposefully. The data is then classified, reduced, and interpreted, then the results of the analysis are presented in a narrative manner. The results obtained in this study are firstly the implementation of ritual primordialism for Balinese Hindus still applying customs, culture and traditions, regarding the series of ceremonies and ceremonies used, by applying the yadnya level as a form of ritual adaptation. Second, Hindu ritual primordialism has strengths in the form of social interaction and acculturation of Balinese and Sasak ethnic cultures, as well as community economic turnover. The three ethnic Balinese Hindus still have high primordial resistance, which has implications for the maintenance of ritual traditions and the existence of temples in Lombok based on religious emotions, belief systems, rite systems and religious ritual equipment, and religious groups and their systems that are still maintained.

<p>The evolution of the implementation of <em>wariga dewasa</em> is reflected in the transformation of the day or <em>padewasan</em> for the <em>panca yajña</em> ceremony in the Hindu community in Mataram City. As a result of the rational, pragmatic and critical rationale of modern urban society, with negative access to individual nature and consumerism dominated by industrial pragmatic interests. The implementation of <em>wariga dewasa</em> can be seen from the <em>nunas dewasa</em> tradition for the <em>Dewa Yajña</em>, <em>Pitra Yajña</em> and <em>Butha Yajña</em> ceremonies that have not changed much, especially the <em>Rsi Yajña</em> ceremony with the <em>Guru Nabe</em> hegemony in the <em>aguron-guron</em> tradition. The change in the implementation of <em>wariga dewasa</em> occurred at the <em>Manusa Yajña</em> ceremony from the quality of the <em>padewasan</em> based on <em>alahing sasih</em>, which is increasingly supported by the <em>banten pemarisudha mala dewasa</em> as a neutralizing for the influence of <em>dewasa ala</em> from the day of the ceremony. Transformation is caused by changes in the system of values and beliefs of society, globalization, economic influence and the existence of <em>manggala yajña</em>. Resulting in the degradation of the symbolic meaning of <em>wariga dewasa</em>, social and cultural changes, for example changes in the tradition of <em>nunas padewasan</em>, the negative influence of populist economic development on economic aspects, and redefinition of people's perceptions about the effects of <em>padewasan</em> and the purpose of <em>banten pemarisudha mala dewasa</em>.</p>

The pawintenan ceremony has levels based on the implementation of the Dewa Yadnya or Rsi Yadnya ceremony. The types of pawintenan are Pawintenan Sari, Pawintenan Gede, Pawintenan Mapedamel Ganapati, Pawintenan Mapedamel Dasa Guna, and Pawintenan Samskara Ekajati or Panca Rsi, while the public is still confused in determining the level of the pawintenan ceremony, especially the pawintenan kepemangkuan. This research focuses on studies related to the level of the ceremony and the process of implementing the pawintenan pemangku or pinandita ceremony in Lombok. This study aims to provide an understanding of the level of the pawintenan ceremony of pemangku for the public in Lombok. This study uses descriptive research with a qualitative approach with data collection techniques using observation, interviews and documentation. Pemangku or pinandita are people who have gone through the pawintenan ceremony until Adiksa Widhi, but have not gone through the procession at the site and amati aran or changed names. The levels of pawintenan are divided based on the profession of the pawintenan Sastra or Saraswati, the pewintenan Sari or Pemangku, the pawintenan Dalang, the pawintenan  Tukang, and the pawintenan Mahawisesa. The pawintenan ceremony based on the results of research on the Pemangku or Pinandita temples which are included in the temple Mataram City shows that the Pinandita or Pemangku groups the levels of the Pawintenan Pemangku ceremony in Lombok, especially in the city of Mataram into the three levels of the pawintenan ceremony are pawintenan alit, pawintenan madya and pawintenan ageng or agung. This division is based on the duties and responsibilities of pemangku or Pinandita. Which includes pawintenan alit is Pawintenan Sari atau saraswati, Pawintenan Madya is Pawintenan Pemangku, and Pawintenan Agung is Pawintenan Jero Gede or Bhawati, as the highest stage of the Ekajati ceremony in Lombok.

Understanding the meaning and sanctity of sex as a biological need that has the same position as the need to eat and drink leads humans to their nature to fulfill sexual needs. To find out the understanding of the Hindu community in Lombok about the philosophical value of the discourse of intercourse in the text of Lontar Resi Sembina. This study used a descriptive type of research with a qualitative approach. In this study, we dissect a literary source in the form of lontar, which will then be linked to data on public perceptions of the teachings in the text of Lontar Resi Sembina. (1) Public understanding of Hindu religious teachings, especially regarding tattwa or the philosophical meaning of intercourse in living the life of Grahasta Asrama or having a household in Pagesangan Village, is still shallow. (2) almost all people in Pagesangan Village do not have literary sources that discuss sexual intercourse or kama tattwa. (3) there is a discrepancy between the public's view of the importance of fulfilling sexual libido as one of the expressions of kama in life, with the fulfillment of sources of information, both primary in the form of lontar literature, books, and other socialization media as well as supporting information sources in the form of the existence of Hindu intellectuals in the dissemination of tattwa teachings contained in the text of Lontar Resi Sembina.