Wai Lili maka naran ba rede bee-matan sira iha suku Wai Lili. Wai Lakulo, ne’ebé rede nia bee-matan nia ulun, uluk mos sentru rituál ida (ne’ebé iha mós relasaun ho rede ka kompleksu Wai Lia iha Baucau. Hamutuk ema bolu sira Wai Husu-Wai Lewa, Wai Lili-Wai Wa). Durante sekulu XX Igreja Katólika mai no harii gruta ida iha fatin naran Bo’o Dai (lulik ho lia waima’a) ne’ebé ema lori liman etun ba Wai Lakulo. Liu tiha ida ne’e durante tempu Indonéziu sasán lulik ne’ebé iha relasaun ho bee-matan lakon. Sasan lulik ne’e, ne’ebé naran ‘Baha Kura Mesa Baha Dala Hitu (inklui morteen, surik, tala no diman ida) presiza hodi hala’o rituál loos iha bee-matan Wai Lakulo. Iha tempu bei'ala sira, tinan ba tinan bee-na'in sira mak kaer sasán lulik ne’e, sira sai mai husi bee-matan dalan ne’ebé iha rai okos no bolu bee mai buka nia hun. Sira la'o dalan loron hitu no kalan hitu, mézmuke sira nunka to’o iha bee nia hun, liu tiha serimónia ne’e bee Wai Lakulo suli didiak. Liu tiha tempu ne’e bee-na'in sira hala'o rituál ne’e besik bee-matan maibé la tama ba bee-matan klaran, sira sempre lori bei'ala sira nia sasan lulik. 
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Wai Lili is the name for a spring complex in the Wai Lili village. Wai Lakulo, is the head spring in the spring water complex, which was once an important ritual centre (also connected to Baucau's Wai Lia spring-together they were kniwn as Wai Husu-Wai Lewa Wai Lili-Wai Wa. In the twentieth century the Catholic Church arrived and erected a grotto at the site known as Bo'o Dai (W: sacred) where ritual offerings were made to the Wai Lakulo. Then during the Indonesian occupation sacred objects associated with the  spring were said to have become lost. These sacred objects, collectively named Baha Kura Mesa Baha Dala Hitu (comprising a coral necklace, a sword, a gong and a spear) areneeded to properly carry out the rituals at the spring of Wai Lakulo. In the ancestral past, these sacra were carried every year by the custodians of the waters who would enter the spring and travel up its underground chasms calling the waters forth and searching for its origins. They would travel for seven days and seven nights and while they never reached the waters source, after this yearly ritual the waters of Wai Lakulo would always flow well. While subsequent generations of custodians carried out their rituals beside rather than entering the spring, they would always have with them the ritual sacra carried by the ancestors.