Nyepi Amidst Turmoil

Nyepi in 2025 must be interpreted with genuine practice. It should not merely involve an understanding of the meaning of the four prohibitions, but its philosophy should also be applied in social life.

The nation and the world are currently far from being in a good state. Both national and global conditions have significant potential to impact the quality and dynamics of people's lives.

Domestically, the efficiency politics implemented by the government have clearly influenced social dynamics. Office meetings, for instance, are no longer accompanied by light snacks, let alone lunch. Simply put, production activities have decreased in various government offices, and even private ones, across Indonesia.

In international forums, there has been a significant shift in inter-country relations that had previously been well-established since the end of World War II. The relationship between the United States and Europe has grown strained, while China continues to challenge the trade dominance of the United States. Oil and export-import restrictions could potentially become part of the tools used by these countries to undermine one another.

Imagine if those two national and international conditions "collide" in Indonesia. The people would undoubtedly be caught in a crisis: high prices, rising unemployment, widespread violence, and potential disruption to social stability.

From this perspective, the philosophy of Nyepi is necessary. It is not merely about restraining oneself from being provoked by emotions, but rather about activating the great latent potential stored within oneself. Only through deep reflection can these great potentials emerge and result in new, even monumental, creations.

The Nyepi celebration is always marked by the discourse of caturbrata penyepian, which includes mati geni, meaning no lighting of fires; mati karya, meaning no work activities; mati lelungaan, meaning no traveling; and mati lelanguan, meaning no indulging in entertainment.

In fact, caturbrata penyepian is a principle and method that can be read both socially and philosophically.

As a principle, it is a determination to achieve specific goals in the journey of social life, and as a method, it is a systematic approach to achieving those goals.

In a social context, it is the general public who implements the method through the practice of not having fun, not doing any activities, not traveling, and not lighting fires (including the fire of anger within). This is a simple method that can be practiced by most members of society.

Humans are not superhuman beings who can restrain themselves to reflect on themselves. Most of them must be helped by the commandments of those values: no fires, no travel, no pleasure, and no work.

Intellectual work is truly the result of solitude, and many new products in the industrial world are no different.

So, the social reaction that arises from that principle is silence, but silence in a dynamic condition. This means that whether we like it or not in a physical state of silence without activity, it is the mind that will move with various dynamics of the self in the past and planning in the future.

With the support of a quiet environment, there will be reflections and even an explosion of dynamics that actually appear in quiet conditions. It moves writhing from a consciousness that is then supported by enthusiasm.

It was the explosion that later manifested various works of art. Nyepi then seemed to provide a new vehicle and perspective on any field.

However, those who truly understand the philosophical meaning of the caturbrata principle can do it in an easier way. There is no need to do it concretely, but instead can do it many times a day with manifold results.

Intellectuals, one of them is those who have the potential to do this method. Work in the laboratory is full of contemplation, far from the noise of self, far from the turmoil of fire (self-anger), including those who work in the field in social laboratories.

A moment researchers need to empty themselves and focus on the research flow, to then make a choice of new discovery steps. That's where philosophical tapa brata appears.

Intellectual work is truly the result of solitude, and many new products in the industrial world are no different.

And through continuous contemplation and learning, Balinese Hindu priests who truly dedicate themselves to dharma (not those involved in the banten business!), will be able to dive into a new awareness, for example the discovery of simplifying rituals so that society is able to compete optimally.

If implemented in a disciplined and optimal manner, both parties (the general public and intellectuals as well as the clergy) will be able to produce great products.

In the industrial sector, it will produce new products. In the social sector, it can produce social order. In the scientific sector, it can find monumental works. In the religious sector, it can provide ritual simplification. In the context of government, it is the progress of a country that is able to compete internationally. And so on with other results. In short, all new thoughts that support and value human life.

The basic concept of the principle of caturbrata penyepian, can thus also be expanded to  review and review all past steps and decisions, and ultimately respect life.

Thus, any policy, whether in the political, economic, social, religious, cultural or other fields, can be changed, updated again, in order to respect social life. There is nothing wrong when, for example, having to improve political policies that are seen as more inhibiting the dynamics of society.

Ngembak Geni, a social celebration the day after Nyepi Day, is the beginning of the journey of the practice of contemplation. It is true that Ngembak Geni is celebrated as a victory and optimism because it has found a new principle in living a new life.

Starting with mutual visits between relatives. Social interaction during mutual visits is actually very beneficial. One of the benefits of social interaction is increasing insight. So, in that social relationship, additional insight will be obtained to sharpen the planning concept that has been determined independently during Nyepi.

In that context, in order to broaden insight and sharpen planning to conquer the journey of the year ahead, all social components must be viewed as resources that will enrich the treasury of human thought.

It is not only during Ngembak Geni that we have to greet our relatives, but every day at any time we can discuss, exchange ideas with anyone, with any group, with any institution, to sharpen and deepen our knowledge for the sake of our future ideals.

All are brothers and all are resources. Nyepi thus also leads humans to brotherhood, prevents social conflict and strengthens unity.

That is what is used to deal with domestic and international difficulties that have the potential to slow down the movement of Indonesian society in the future.

Happy Nyepi Day, Saka Year 1947.

GPB Suka Arjawa, Professor of Sociology of Religion, Faculty of Social and Political Sciences, Udayana University