Inspired somewhat by “Eat, Pray, Love”, thousands of people around the world dream of coming to Bali to experience what Gilbert described in her novel. Especially, this includes her encounter with a Balinese palm reader & herbalist that has become a modern fairy tale. By the time I moved to Ubud in 2011, the movie had just been released and almost every foreign tourist I met would ask, “Do you know Ketut Liyer or Wayan? Can you help me find them?”
Having lived and practiced healing in Ubud for a decade, I’ve witnessed how the holistic industry has grown. Yoga studios, healing centers, and spiritual workshops are everywhere. With “New age” practices becoming part of Ubud’s identity.
But trends in healing keep changing, too with high enthusiasm for Melukat (Balinese purification rituals), which is often followed by energy healing. The demand has encouraged more local healers to promote their services with fixed rates rather than donation-based offerings.
Confusion around claims the healing session or ceremonies are “led by a Jero, or Jero Pemangku” or “High Priest” is misleading. Jero or Jero Mangku is not a Priest but rather an honorific title used out of respect for individuals in certain roles, and its meaning varies depending on context. A woman marrying into a higher caste/Ksatria, may be called Jero. Someone who has completed a Pawintenan ceremony may also receive this title, such as Jero Balian, a healer. The title also appears in professions like Jero Dalang, a puppet master.
A Pemangku, often called Jero Pemangku or Pinandita, is a temple caretaker sanctified through the Mawinten (Ekajati) ceremony. They lead rituals and assist Pandita or Sulinggih (Priests) in ceremonies.
The Pandita (or Sulinggih) is a Hindu Priest who has received deeper sacred knowledge through extensive training and the Diksa initiation ceremony, and may perform tasks on behalf of a Priest, but they are not considered a Priest until they complete the Diksa ceremony.
The simple structure of the Balinese priesthood/Sulinggih hierarchy can be described as follows. Ida Pedanda is the highest level of the Sulinggih hierarchy, traditionally from the Brahmana caste. This is the position that may accurately be referred to as High Priest. Other forms of Pandita depend on lineage. If a descendant of the Dalem becomes a Pandita, he is called “Bhagawan.” I Gusti becomes “Rsi,” and Mpu for Pasek, Baginda Mpu for Pande, and Rsi Bhujangga for Bhujangga. All are considered Pandita (Priests), but each has a distinct spiritual role. One level below Pandita is “Jro Gede,” which has now been renamed “Jro Bhawati/Ida Bhawati.” One level below Ida Bhawati is “Pemangku.”
Jero mangku I Nyoman Wisantono, a Mangku Dadia from Tabanan shared important clarification that not all Pemangku (Pinandita) or even Pandita (priests) possess healing or divination abilities. Rather, such abilities are a personal or innate gift like a Taksu, not qualifications tied to these religious roles.
Taksu (Sanskrit meaning “eye” or “radiance”) is a unique Balinese concept, a spiritual energy or divine charisma often described as an inner radiance or spiritual force that elevates skill beyond mere technique. A Pandita or Pinandita who has a certain ability like that can be called Pandita or Pinandita with Taksu.
I Gusti Mangku from Gianyar, for example, serves a role as Pemangku Prajapati in Pura at his area Banjar Tengkulak Tengah Desa Kemenuh and he also possesses natural healing abilities, allowing him to channel healing energy to those in need.
A Pandita’s primary responsibilities are to lead religious ceremonies, guide the congregation, master the Vedas, and serve as moral and spiritual role models. A Pinandita assists the Pandita in smaller ceremonies. One of the most common and appropriate activities requested of the Sulinggih and Jero Pemangku is the ability to lead the Melukat (Purification) ritual. The public needs to understand the true role of priests in Bali, so that the title is not misused for personal or commercial gain.
People seek their own version of “Eat, Pray, Love” in Bali. Healing truly comes from two sides: giver and receiver. If the receiver is ready to transform and the giver has called to channel healing energy, then a maximum healing process can be achieved. Sometimes a spontaneous encounter with a random healer, even with one not well-known, can be the “answer”. That’s the unique magic of Bali.
