Text by Darma Putra - Photos by Widnyana Sudibya

Almost all of Bali's great Hindu temples are located either on a mountain slope or by the sea. Besakih, the mother temple, for example, is located on the slope of Gunung Agung, while the Uluwatu and Tanah Lot temples are located along Bali's southern coast facing the Indian Ocean.

In the past, limited access to these sacred places made each visit a kind of pilgrimage. The considerably long and difficult journey to get to a holy place was understood as part of the act of prayer itself. Each time people went to a temple, they would make their commitment and focus their concentration to gods, regardless of any obstacles that might face them along the way.

Now, thanks to the tourism industry and increased prosperity, access is much easier and it is possible for everyone of us to visit with ease.

Almost all significant temples on Bali's sea shore relate to the pilgrimage of one of three Javanese priests who came to Bali between 9th and 15th centuries to spread the Hindu religion. Rsi Markandeya (around 9th century) was first followed by Mpu Kuturan (12th century), and Dang Hyang Nirartha alias Dang Hyang Dwijendra (15th century). Uluwatu, Serangan and Goa Lawar (Klungkung) Sea Temples were all first founded by Mpu Kuturan and then developed further by Dwijendra and his local followers.

Dwijendra's name is among the most frequently mentioned in the history of temples in Bali. His pilgrimage is described in a lontar (palm leaf book) entitled Dwijendra Tattwa (The Teaching of Dwijendra). It covered Bali, and the eastern islands of Lombok and Sumbawa. At almost every place he stopped, a temple was built by the local community as a way of giving thanks for his spiritual teachings.

The Pulaki Temple, on Bali's west coast, north of Gilimanuk, was built by fishermen to give thanks for his help, when they almost drowned. The Gading Wangi Temple, also not far from Gilimanuk, was built to give thanks by a local man who had suffered from prolonged illness. Dwijendra's journey eastward brought him to what is now the Rambut Siwi Temple - where travelers stop to pray.

Sailing south-eastward from Rambut Siwi, Dwijendra arrived at a small rock-island, where he decided to take a rest. Local fishermen brought him offerings, and provided him a place to sleep. The priest, however, chose to stay on the rock island where at nights he gave Hindu teachings to the villagers. The priest advised them to build a shrine to the God Ida Sang Hyang Widhi Wasa which is the origin of The Pakendungan Temple, better known as Tanah Lot. On his departure, the priest's belt fell off, which according to popular myth, became black and white (polèng) snakes which still live under the rocks and are worshipped as holy snakes.

The famous Uluwatu Temple is another important temple built by Dwijendra after he arrived in the area on his return from Lombok and Sumbawa. It is from Uluwatu Temple that the priest is believed to be ngeluhur, or gone to the upper world after performing yogic meditations, therefore the temple is also known as Luhur Uluwatu. Located on the top of the hill around 100 meters above sea level, this temple is one of the most beautiful in Bali. Shrubs and trees around the temple are a habitat for tame monkeys. The stunning view around Uluwatu Temple and Tanah Lot make it possible for these holy places to have become two of the must visit tourist attractions in Bali.

When priests Kuturan and Dwijendra built the holy temples of Uluwatu and Tanah Lot more than six hundred years ago, they were as places of prayer. They never dreamed that one day they would become two of Bali's most visited tourist attractions!

Nowadays, attracted by the spiritual atmosphere and stunning sunsets, Uluwatu and Tanah Lot Temples are visited by hundreds of tourists everyday, especially at sunset. In the last three years (2003-2006), the temple records show over one million visitors per year, bringing a huge income and creating much needed job opportunities for local people.

Interestingly, both Tanah Lot and Uluwatu are show case models of community based tourism development. Previously, both sites were managed by either private companies or the government which left almost no share to local people. Since the strengthening of the community's bargaining position brought by political reform and regional autonomy since early 2000, the involvement of the community in managing tourism assets in their region is now a must. Under the new model of tourism management, communities living nearby or owning the cultural and natural assets, can enjoy the benefits of tourism.

Tanah Lot is now managed by an operational body formed by villages nearby, as is Uluwatu. Profits are divided by the management body and government. The operational body spreads the money to sub-villages that can use it in supporting ritual costs and maintaining the beauty of other temples around the villages.

The involvement of the communities in managing tourism assets in their regions not only opens the way for them to enjoy profits from the assets, but also to create a sense of pride in their history and culture. A pride that encourages them to maintain their assets to the point where Mpu Kuturan and Dwijendra may be pleased in the after world to see that their temples on Bali's south coast not only remain holy places and sources of spiritual power, but also help the prosperity for their people.