Special Merit Making

Last week we drove out into the countryside to visit and make merit with the forest Monk.

Duang had learned of the forest Monk from a friend of a friend. That is often the way that news and reputations travel here in Isaan.  Many Monks have the reputation for being able to cure people, predict the future, determine lottery winning numbers, cure alcohol and/or drug abuse, exorcise evil spirits, and many other skills.  This really has nothing at all to do with Buddhism.  It is not the way that Buddhism is supposed to be.  However just as in any other place  in the world or in any other religion, there is the way that things are supposed to be and then there are the ways that things actually are.

Animist Spirit House Plays Central Role At Buddhist Wat

Originally the peoples of Thailand were Animists, believing in spirits and the power of spirits to affect their life.  Hinduism then arrived in Siam and rather than getting rid of the old beliefs and practices, the peoples just incorporated the new religion into their cultures.  Later Buddhism arrived and just as was the case with Hinduism, the new religion was incorporated into the previous religions.  Today the influences and elements of all three religions play a very meaningful daily role in the Lao Loum culture.

One of the traits that I was first impressed about Duang when I first met her was her spirituality.  Now after seven years of being with her and witnessing her faith as well as seeing her live her faith every day, I am even more impressed and convinced.

Duang had heard from her friend's friend about the ability of the forest Monk to help people.  We ended up taking both of the women with us to visit the forest Monk.  Duang's stomach has been acting up again so she wanted to consult and make merit to alleviate her condition.  She is also consulting with doctors at the nearby military hospital too - much to my relief and insistence.

Duang's friends also believed that for her upcoming birthday, she should participate in special merit making to bring her good fortune and good luck.

We arrived at Wat Ban Mat in time to participate in the typical morning merit making ritual of offering food to the Monk.  Since he lives in a very rural location, the forest Monk does not go on a daily alms walk.  The people bring food to him at his primitive Wat.

Duang Lights Candles Before Making Offerings

After the people had made their food offerings to the Monk, there was a ritual that involved chanting by both the Monk and lay people.  Part of the ritual involved pouring water into a container while the Monk chanted.  This is a common ritual that to my understanding transfers the merit making to the spirits of departed family members through the flowing of the water.  After the ritual is completed the lay people respectfully pour the water from their individual containers on the base of the trees and plants of the Wat's grounds.  As the people pour the water on the ground they say prayers for the nourishment of the spirits that dwell within the trees and plants.

After the conclusion of the ritual involved with offering the Monk food and after he had eaten his one meal of the day, Duang's offerings of 52 fresh flowers, rice, 52 large candles, some coins, a small square of gold foil, small yellow birthday cake candles, 52 joss (incense) sticks, Jasmine buds, and a white envelope with a cash offering, all topped by a passport sized photograph of Duangchan was relocated from the shrine inside the primitive sala, where the food offerings were made, to an outside shrine adjacent to the sala.  The offerings were placed on sahts that had been laid upon the concrete slab in front of the shrine.

Duang's Special Offerings Placed Before Shrine

The forest Monk walked over to the outside shrine and after bowing his head to the ground twice, commenced the special merit making ritual by setting seven of the 52 larger pale orange candles into a brass vessel in the shape of the Royal Barge, Subanahongsa (Golden Swan) the mythological swan like steed of the Hindu god Brahma.  The first candle was lit using a cigarette lighter.  Subsequent candles were lit using a previously lit candle first lighting the wick and then melting some of the bottom before placing it the brass holder. He then ignited 52 joss sticks (incense), one for each of Duang's fifty years (she is actually 49 in US terms but in Thailand your birthday marks the end of your year so the day after your birthday you are considered already a year older i.e. day after your first birthday you are in your second year of life)  plus one for Buddha and one for the teachings of Buddha (Dhamma) using lighted candles. This was the reasoning behind the 52 flowers and larger candles. There is also more to the symbolism of the offerings than just the number of them.  Duang was born on 17 October 1963 which was a Thursday.  Here in Thailand there is a color associated with each day of the week.  The color for Thursday is "Orange".  The color of the HRH King Rama XI is"Yellow" because he was born on a Saturday.  Often in Thailand you will see people wearing a shirt or a blouse of the appropriate color for the day of the week.

Duang's offering of flowers was also supposed to coincide with the color of her birth date.  However orange flowers are difficult to find, the forest Monk had told Duang in a previous consultation that "pale pink" flowers would be acceptable for her special merit making related to her upcoming birthday.

Monk Igniting 52 Joss Sticks

Tamping Out The Joss Stick Flames

Once the flames of the Joss sticks had torch like intensity, the forest Monk tamped out the fire on some cinder blocks conveniently located arm's distance from his location in front of  "Seated Buddha".  He then gave Duang the smoldering sticks that wafted light pungent grey smoke into the still late morning air by placing them on a ceramic plate in front of her.  He, as a Monk, has a vow to not touch women, so transfers of items between women and Monks is achieved using a plate, tray, cloth, by tossing/dropping or male intermediary.

As Duang was making her offering of the incense, the Monk was busy placing her offering of fresh carnations on each side of the shrine, along with the other offerings.  Once Duang had finished offering the incense, she stuck them into a sand filled ceramic bowl to the right of the Monk.

Sii Sein (cotton string) Connects Monk and Lay People in a Great Circle

The forest Monk then unraveled some cotton string from a bobbin, much like butcher's string, and strung it out in a great circle passing from the bobbin in an offering plate placed on an offering tray, through the hands of Duang's friends.  The sii sein is used in connection with special merit making rituals.  Although the cotton string is used in many events, it is only considered to be sii sein when used by a Monk at funerals, special Buddhist holidays, and special merit making rituals.

After the conclusion of Duang's special merit making ritual, the forest Monk returned to the concrete raised

platform where he had  eaten his meal of the day.  From this position he socialized with the lay people.  The people asked him for his opinion and advice regarding all types of family issues such as jobs, health, children problems, and good numbers for the upcoming lottery that afternoon.  The forest Monk would tell them of his dreams and contemplate what would be best for each person.

Duang went and played the lottery using the numbers that he had given.  Things got very exciting at our home around 4:15 P.M. when a relative called with the winning numbers - Duang had won 10,000 Baht ($330 USD)!  I was very happy for her and relished seeing her excitement.

Like so often it happens here in Isaan, I am left wondering.  I don't necessarily believe all that I write about.  I may also not always understand what I have observed and documented.  However, I always find it interesting and often, fascinating.

I seem to be learning and experiencing something new just about every day.  That is what makes life so interesting and keeps the passion going ... even after many years.

Forest Monk

Forest Monk Performing Merit Making Ritual

Yesterday, we picked up two of Duang's friends from Udonthani and drove out into the countryside to pay a visit to a special Monk.

We drove out deep into the countryside much of it along a heavily potholed dirt road bordered on both sides by flooded rice paddies, wood lots, and rubber plantations.  Widely scattered about the countryside were solitary humble houses.

Our journey was to visit a special Monk.  Here in Isaan there are Monks renowned for their ability to heal people, to for tell the future, to determine auspicious days for life events such as getting marred or moving into a new home, and to exorcise evil spirits.  Some of the Monks are often consulted regarding selecting numbers for the various lotteries.

The Monk  that we were going to see had helped the woman that we were taking with us.  She is an old Mor Lam entertainer,  She used to perform in shows with Duang's father and care for Duang when Duang was a child. At one point she had mental problems and did not have a home.  She visited the Monk and made merit.  She is now cured and has a home.

The Monk lives out in very rural location in the Thai Forest Tradition.  The Thai Forest Tradition is part of Thai Theravada Buddhism where practitioners live in remote areas that serve as spiritual practice and training grounds.  Apart from the distractions of modern society, the Monks are better situated to meditate.

Theravada Buddhism in Thailand is comprised of two main orders:  Maha Nikaya and Dhammayuttika Nikaya.  Maha Nikaya is the largest as well as the oldest monastic order.

Dhammayuttika Nikaya was founded in 1833 by HRH Prince Mongkut, who later became Rama IV one of Thailand's most revered Kings.  The Dhammayuttika Nikaya is more strict in adherence to the Vinya, rules orally passed down from Buddha to his disciples.

Adherents of Dhammayuttika practice Buddhism and work to have a lifestyle like Buddha and his early disciples.  The Monks are referred to as "Forest Monks" because they live in forests just as the historical Buddha who often lived in the forests both during his spiritual quest and later.

I have written about the "Inside" and "Outside" Wats in Tahsang Village.  The difference between the two temples is that the "Inside" Wat is Maha Nikaya whereas the "Outside" Wat is Dhammayuttika Nikaya.  Duang prefers the Dhammayuttika Nikaya practice so we attend most of the events at the "outside" Wat but she is not adverse to attending rituals at the "Inside" Wat - another example of tolerance in Thailand and a demonstration of her adherence to the tenets of Buddhism.

Shrine to Elders of the Forest Monk Tradition

A very important aspect of the Forest Tradition is veneration for older Monks.  In the primitive sala of this Wat, the left shrine consisted of several photographs of elder Monks rather the typical large statue of Buddha in Maha Nikaya Wats.

Woman Offering Sticky Rice to Monk For His Single Daily Meal

Man Preparing to Offer More Sticky Rice to Monk

We arrived at the primitive Wat at 10:00 A.M., in time for the daily merit making ritual of offering food to the Monk for his single meal of the day which had to be consumed by Noon.

Monk Selecting the Food that He Will Eat

The sala where a majority of the merit making rituals are performed was very simple.  It was comprised of a concrete slab floor on which sahts (woven reed mats) were rolled out on for participants.  An elevated simple concrete platform was at one end of the sala. 

Monk Performing Ritual Associated With Accepting Food Offerings

The Monk sat on the raised platform to ensure that, in recognition of his higher status in this life, he was situated above the laypeople.  Three sides of the elevated platform were wrapped with stiff plastic nursery cloth - not the soft fabric that would be used in a baby's bedroom but the coarse woven plastic fabric used to shield plants from bright sunlight or to protect plants and their fruits from birds.  The partial enclosure offered some protection from winds.  Off to one side on the platform was a shrine.

At the other end of the sala, there was a simple table where rolled up sahts were stored. A breadbox sized heavy metal bell was suspended from the rafter at that same far end.

The paved area of the sala was covered with a bamboo pole and thatched paneled roof supported by six inch diameter (16 cm) wood columns cut from the surrounding forest.  To ensure more protection from the monsoonal rains, part of the roof was covered with a heavy vinyl  billboard poster - I believe from a previous election campaign.

Outside of the sala there were three spirit houses adorned with floral and food offerings.  There was also a large sheltered Seated Buddha statue.  There was also a very basic hut where the Monk slept.

Monk Showing Respect At Outdoor Shrine

In addition to participating in the merit making ritual of offering food to the forest Monk, Duang participated in a special merit making ritual along with the two other women ... but that will the subject of another blog; another day.

"Same Same But Different"

A Young Boy Places A Daugchan On the Coffin

"Same, same but different" is an often used phrase used here in Thailand.  I have written about the phrase before but once again I am impressed with how meaningful and appropriate it is in describing a situation or condition.  Many falang here in Isaan detest the phrase but I actually embrace the expression.

In my life to date I have visited and positioned myself in many situations that I had previously experienced.  Some would ask, "Why go to Machu Picchu twice?", "Why go to Yellowstone National Park seven times?", "Why do this or that more than once" and "Why go there once again?"  The answer for me is simple.  My answer is "Same, same but different"  Revisiting or placing yourself in position to re-experience something allows a person to greater appreciate the original. The greater appreciation comes from the opportunity to more deeply understand and the opportunity to recognize the nuances that are often overlooked during initial exposure.

So what does this have to do with the photo of a young boy placing a "daugchan" on a coffin?

Two days ago, Duang and I drove out into the Isaan countryside to attend the cremation ritual of a family member - "Cousin of my father".  "Cousin of my father" was an elderly woman who died in the village near Ban Tahsang.  Many of my blogs have dealt with the strong sense of family and community that exists amongst the Lao Loum (Lowland Lao) people of Isaan.  Enjoying the sense of belonging and comfort of such a culture does not come free.  Just as saying goes "There is no such thing as a free lunch", appreciating the benefits of such a culture comes at a cost.  The cost, which I find nominal, is participating in the culture.  With such a large family, 23 Aunts and Uncles, as well as 93 cousins at one time, there always seems to be a wedding, Monk ordination, birth, or funeral that we are expected to attend.  I do not mind and enjoy accompanying Duang in the execution of her "family duties".

Food Offerings for the Spirit Placed On the Floor at the Head of the Coffin

The funeral that we attended the other day was the tenth that we have gone to in two and one-half years. Each funeral has been the same as the others but also different.  The ritual is essentially the same but there are nuances that make each one unique.  Since I am now well familiar with the ritual, there are certain photographs that I expect to take during the ritual.  Because I am familiar with the ritual, I am more capable of looking for and recognizing nuances that make each ritual unique and hopefully makes for more interesting photographs.

Since this was a family funeral, there were many familiar faces in the crowd.  Duang's uncle, the Buddhist Monk, an Abbott to be specific, was the senior Monk in attendance.  "Rocketman", the senior Monk from the "inside" Wat in Ban Tahsang, also participated in the ritual.  Many people in the crowd were people that I have photographed over the past two and one-half years here in Isaan.

Local Government Official Bringing An Offering of Kaithin  His head is bowed in a gesture of respect.

The cremation ritual had all the elements that I have come to expect - the body laying in repose at the family home, people coming to the home with offerings of cash or rice; all of which were duly registered in a ledger, food and drink for visitors, government officials paying insurance money and collections from neighboring villages of the sub-district, offerings of food to participating Monks, sons, grandsons, and nephews with freshly shaved heads and wearing new robes as novice Monks, the procession through the village, the school teacher reciting the deceased person's history and list of immediate family over a P.A.  system to the attendees, the washing of the corpse with coconut water and bottled water, the procession of attendees to the entrance of the furnace to place "good luck charms" (daugchan) on top of the coffin, the tossing from the elevated floor of the crematorium of colorful wrapped coins and candy to the attendees below as the body commences to be cremated, and the firing of three fireworks as smoke starts to rise out of the crematorium chimney.

The following are blog links to previous blogs that I have written regarding funerals here in Isaan.

http://www.hale-worldphotography.blogspot.com/2009/04/dying-in-isaan-buddhist-funeral.html

http://www.hale-worldphotography.blogspot.com/2009/10/isaan-funeral-24-october-2009-2552.html

http://www.hale-worldphotography.blogspot.com/2009/12/death-in-isaan-another-lao-loum-funeral.html

http://www.hale-worldphotography.blogspot.com/2010/02/another-isaan-funeral-same-same-but.html

http://www.hale-worldphotography.blogspot.com/2011/01/two-funerals-and-excorcism.html

http://hale-worldphotography.blogspot.com/2012/10/scenes-from-lao-loum-funeral.html

http://hale-worldphotography.blogspot.com/2012/10/another-lao-loum-funeral-here-in-isaan.html

http://hale-worldphotography.blogspot.com/2012/10/death-be-not-private-lao-loum-experience.html

http://hale-worldphotography.blogspot.com/2013/02/yet-another-lao-loum-funeral.html

Duang's Uncle, the Abbott, Accepting Offering of Robe (Kaithin)

Like all the funerals that I have attended here, there were many people taking photographs - any and all photographs.  I typically position myself next to and up against the heavy metal doors to the furnace at the foot of the coffin.  This position gives me fairly good perspective and keeps me from interfering with the ritual.  Doctors have a motto or oath to "Do no harm".  My guiding principle in taking photographs is to "Do not interfere"  This cremation ritual had more photographers than I have encountered previously - just about everyone in Isaan has a cellphone with a camera in it.  Now many of the younger people have smart phones with rather sophisticated camera capabilities built into them.

One of the older men who was helping to organize and guide the activities at the entrance to the furnace asked me where I was from.  I replied "America".  He then asked or rather pantomimed, if the ritual playing out before us was the same in America? I responded by my limited Thai and pantomime that this was very different in America and that taking photographs of the corpse as well as cremation ritual would not be acceptable and most likely start a fight.  He understood but seemed somewhat shocked.

A Young Girl Places Daugchan On Coffin

Prior to opening the coffin to pour coconut water and drinking water on the corpse, attendees walk up the steps of the Wat's crematorium to the coffin that is placed upon two metal sawhorses at the doors to the furnace.  They carry small paper and bamboo objects called "Daugchan", good luck tokens, and place them in metal trays on top of the coffin.  They first "wai", slightly bowing the head as the hands in the praying position are raised to the forehead, and then place their daugchan on the pile building up in the trays.  The wai is the Thai expression of respect that people use to greet each other or to say goodbye.  Some people will knock three times on the side of the coffin in a final farewell gesture.  Other people will call out in controlled voices words to the effect "Good luck to you, I will miss you, I hope to see you again soon."  The scene is always dignified and touching.

From a very age, Lao Loum people here in Isaan learn that this life is of a limited duration and that death awaits everyone.  Children are not sheltered from the consequences of life - death.  Young children attend and participate in the funeral ritual for neighbors, family friends as well as family members.  "Family members" here is not limited to immediate family.  It includes aunts, uncles, cousins and all those connected to them through marriage.

I have been to funerals where the local school had its students, all 36 of them, go to a funeral of a villager as a field trip.

Another Child Prepared to Pay Final Respects

Attending funerals is a civic as well as religious experience for the children.  Our grandson when he was three attended his first funeral.  He didn't fully understand the ritual but he did enjoy the dragon fruit that he was eating during the ritual at the deceased person's home.  He did understand some of the merit making ritual though.  Children at a very early age commence to learn the Buddhist rituals.

One of the first group of people to place daugchan on the coffin of the deceased person, are the young male relatives who have become Novice Monks for the funeral.  They have cut their hair and had their heads shaved as part of the ritual.  They wear Monk robes and are part of the lead contingent of Monks holding on to the si sin  (cotton cord) that is attached to the coffin which has been placed on a farm truck or pick up truck.  After the coffin has been placed on the sawhorses at the entrance to the crematorium furnace, a si sin connects the coffin to the Buddha statue in the open sided building where the Monks participate in the merit making ritual for the deceased as well as participants in the ritual.

After the last daugchan have been placed upon the coffin. the trays are removed, and the thin top of the coffin is removed.  Monks are the first people to pour coconut water on the exposed corpse.  Family members follow the Monks to pour coconut water or drinking water on the corpse.

Family Members Preparing to Pour Coconut Water

The hands of the deceased clasp offerings of special small flowers, small yellow candle(s), and currency.  The currency is for the spirit on its upcoming journey.  Metal coins that get melted in the cremation are recovered and used as talisman for immediate family members.  Men often have a small tube containing a piece of the melted coins or a tooth as part of their amulets they wear around their neck.  This funeral ritual was different because it was the first one where I saw a daughter, let alone a son, place coins in the mouth of the corpse.

The hands of the copse are bound together with cotton cord, very similar to butchers string.  The thighs and ankles are also bound by the same cord with all three bindings connected by cord running down the center-line of the deceased person.  Part of the ritual is for these bindings to be cut using a heavy cane knife or as occurred at this funeral - a rice harvesting sickle. Symbolism and ties to daily as well as religious life are very strong in these rituals.

After the body has been cleansed and refreshed, the blanket and saht that the corpse had been resting upon are removed and brought to an area next to the crematorium to be burned in a separate open fire along with the remaining possessions of the deceased.  Slits are then placed in the thin walled coffin using the heavy cane knife or in this case rice harvesting sickle to drain the coconut water and drinking water from the coffin. The body is rolled on to its side to gain access for making the drain slots.  The body is then rolled back on top of coconut halves that have been placed in the coffin. The daugchan are then placed into the coffin.

The very heavy metal carriage and charcoal bed is pulled out along embedded rails from the interior of the furnace.  Flammable liquid such as diesel fuel or naphtha is poured on the charcoals. The coffin is lifted from the metal sawhorses and placed on top of the charcoal bed.  More flammable fluid is poured around the coffin with some being poured in the coffin.  The heavy metal carriage is then rolled back into the furnace.  The heavy bottom door of the furnace is closed and dogged into place followed by the upper half door.

A Monk will approach a small port in the upper door and place a burning candle or daugchan to commence the cremation.

A the smoke starts to flow out of the crematorium chimney, firecrackers are set off to scare away any bad spirits who may be in the area.  This facilitates the release of the deceased person's spirit on its journey.  As the firecrackers fire off, pandemonium breaks out in the area in front of the crematorium below the furnace platform area.  Handfuls of small denomination coins wrapped in colorful foil and candy also wrapped in colorful wrappings are tossed to the children and some adventurous adults below.

People Scramble For Falling Coins as well as Candy Underneath Si Sein Connecting Crematorium to Sala

It was another funeral - same same but different.  It was an occasion the learn and experience more of the ethnic Lao culture of Isaan.  It was a time to strengthen family as well as community bonds. It was also an opportunity to photograph a unique aspect of life here and to be able to share it with others.  All in all just another great day!

Wat Pa Tam Wua Forest Monastery

Yesterday I wrote about becoming reacquainted with the Monk of the forest monastery. Today I will be writing of our visit to him.

After our visit to Ban Huaysuatao, we drove over to the Wat Pa Tam Wua Forest Monastery.  The Monastery is located 37 km from Maehongson on Highway 1095 headed towards Pai.  The village where the monastery is located is called Mae Suya.  Although 37 km is not that long of a distance, travel to the monastery takes longer than expected due to the many curves and elevation changes along Highway 1095.

With Highway 1095 In the Background, Yong Boy Does Flip

The side road off of Highway 1095 leading the 1 km to the monastery is well marked with a large sign for the monastery as well as many yellow Buddhist flags.  At the intersection there is also a small bridge crossing a stream.  In 2009, I photographed young boys enjoying themselves in a pool of water created by a sandbag dam at the bridge.

This visit, there were no boys enjoying a swim on a hot April afternoon in Maehongson Province.  There was no deep pool of water to dive, flip, or even to swim in.  The sand bag dam had been removed and was in the process of being rebuilt.

We drove the narrow lane back to Monastery and parked the truck on the flat grass tract of land next to the entrance of the facility.   We had arrived at 4:15 P.M. so the people staying at the monastery were busy cleaning the area.  Men and women dressed in the white modest loose fitting clothing of Thai mediators were busy sweeping the grounds and facilities with brooms.

In the dining area, Thai people were making preparations to serve tea at 5:00 P.M.

In a pavilion located between the parking area and the entrance to the facilities, local people were being paid their weekly wages in cash with entries and acknowledgements being written in a bound accounting ledger.

We asked around regarding the location of the Abbott and were told that he was not expected back until 6:00 P.M. for evening chanting and meditation.  This was of some concern to me because the sun was getting low and we were also leaving the next morning at 4:00 A.M. to drive all the way back home.  Duang was also concerned.  I told Duang that we would wait until 5:00 P.M. and if the Monk had not returned by then we would return to Maehongson with what little light remained.  I had no sooner said this when we became aware of some commotion at the entrance to the facility - it was the Monk and his superiors from Bangkok.

The Monk invited Duang and I to accompany him on his afternoon rounds of the facility.  I walked beside Ajahn Luongta Saiyut and Duang followed a few steps behind.  In the late afternoon light we toured the facilities that are nestled between tall craggy limestone hills on three sides.  The grounds are park like in nature - many trees, shrubs, flowers accentuating the lush green grounds.  The air was only interrupted by the sounds of birds and insects - a definite refuge from the onslaught to the senses that modern life presents.

Sprinkled about the grounds were small wooden huts where the guests stay.  A small stream divided the grounds into an area where the guests reside as well as study and the area where the Monks live.  On our tour of the area, the Abbott made a point to greet each of the guests who were busy cleaning their hut or the grounds.  All the guests seemed happy and relaxed.  Everyone was smiling and the smiles were not smiles that tend to make me uncomfortable.  Last year people from 109 countries visited the forest monastery.

When we arrived at one of the huts, the Abbott had one of his Thai helpers go in and come out with the special amulets that Ajahn Luongta Saiyut wanted to give us.  We knelt on the ground facing the Abbott as he faced a tall craggy limestone hill and chanted before placing the amulet around my neck and then repeated the process for Duang. I attempted to make an offering to the Monk but he politely declined.  The Monk excused himself to go prepare for the evening's activities but not before making sure that we were advised to walk a little further to visit the fish pond.

Duang and I walked a little ways further to the fish pond. As we walked along the edge of the pond, fish of various sizes would surface as if expecting to be fed.  At one end of the small pond was a covered bench where a young Monk and three local Novice Monks were seated.  We stopped and socialized for a while before making our way to a pavilion where Duang worshiped.  We then made our way back to the truck but not before encountering Ajahn Luongta Saiyut (AKA "Luang Ta") and his guests from Bangkok.  They wished us a safe journey and good luck.

Wat Pa Tam Wua Forest Monastery is a place for meditation, refuge and self discovery.  At the monastery, people are taught meditation methods with "Vipassana" (Mindfulness on Breathing) being the focused practice.  Two vegetarian meals are served each day with tea, coffee, juice or milk served in place of dinner.

Participants at the monastery are asked to observe 5 Buddhist precepts - refrain from killing, stealing, sexual misconduct, false speech, drug abuse, and no smoking.  Men and women have separate housing and people are expected keep their hut clean, help out in the kitchen, and clean up after themselves.

The monastery is operated through donations.  There is no charge for staying at the monastery for the public who seek to learn practices of spirituality however the sacred grounds are not a hotel or resort.

Ajahn Luongta Saiyut is a remarkable man.  He is very outgoing and personable.  He speaks impeccable English and in addition to Thai he also speaks Burmese, Lao, and Chinese. He founded Wat Pa Tam Wua Forest Monastery.  He has been a forest monk for over 38 years and spent over 17 years as a wandering Buddhist monk.  Based upon our visits with him, I have no doubt that he is an inspiring as well as an effective teacher.  His phone numbers are +66 (8) 1031 3326, +66 (8) 7982 1168

Even if you do not want to study meditation, I suggest a visit to Wat Pa Tam Wua Forest Monastery - if for no other reasons than to experience the peaceful surroundings for an hour or two along with an opportunity to meet as well as to speak with Luang Ta.

Poi Sang Long Gallery - Now Available For Viewing and Print Purchase

A gallery of 63 photographs from this year's Poi Sang Long Festival in Maehongson, Thailand is now available for viewing as well as print purchase on my personal photography website.

http://www.hale-worldphotography.com/People/Shan/Poi-Sang-Long-2013/29120515_HKxD7G

Thai Yai Architecture

Wat Huaipha  December 05, 2006

The Shan, Thai Yai, originated in Myanmar, which was formerly known as "Burma".  They immigrated to Northern Thailand to work in the forest industry in the last half of the 19th century.  They congregated in Chiang Mai and Mae Hong Son Provinces.  Mae Hong Son was settled by Shan people in 1830.

Due to the remote location and, until relatively recently, the isolation of Mae Hong Son Province the Shan were able to maintain their cultural identity - their customs, their music, their dress, their festivals and their architecture.

War Huaipha - 1 April 2009

Shan temples, Wats, are unique and distinctive.  Whenever I am in Maehongson, I make it a point to visit Wat Jong Kham, Wat Jong Klang, and Wat Huaipha are typical Shan structures - multiple stacked layers resembling a wedding cake with decorative pressed metal trimming along the edges for icing.

Wat Jong Kham and Wat Jong Klang

The Shan temples are typically wood with intricate carvings and an intricate symmetry.  They blend in very well with their surroundings.

Wat Huai Phueng, Ban Huai Phueng, Thailand

Wat Hua Wiang, Mae Hong Son, Thailand

 

Wat Hua Wiang, Mae Hong Son, Thailand



One of my favorites is Wat Huaipha located north of Mae Hong Son on the side of  but lower in elevation of Highway 1095.  I first became aware of this Wat on my first trip to the Maehongson (Mae Hong Son) area in October 2006.  It was late afternoon and my guide was returning me to my hotel in Maehongson.  The sun was low in the afternoon sky giving the wood exterior of the Wat a warm golden glow.  I immediately recognized it as an excellent photo opportunity.  However, we had quickly passed it.  I was shooting film at the time and I was reluctant to change to a faster film to be able to capture the shot.  As too often people find themselves on a trip, I had also developed a case of tunnel focus.  My mind had been set and focused on the destination up ahead - the hotel.  As such I was reluctant to have the driver stop, turn around, and drive back up the hill to visit the Wat.  I thought that I could get "That Shot" later on.  Well I never did get that opportunity during that trip.

I returned in December of the same year and made sure that we stopped at the Wat in the late afternoon to take photographs of the Wat in the golden light.  I had learned a valuable lesson on my first trip - to take advantage of every opportunity for photographs; even if it means turning around and retracing part of your route.  Just as in life, opportunities are special gifts that should be appreciated and used.  Opportunities may not return.

Wat Huaipha - December 2006

Since the first trip in October 2006, I make it a point to stop and check out the lighting to photograph Wat Huaipha.  Each visit has presented different opportunities for photographing the unique Shan architecture.

Wat Huaipha - April 2013

After visiting the garlic and soybean workers, we found ourselves driving past Wat Huaipha in the late afternoon.  Driving past the Wat on this trip was not a problem.  From our last trip in 2009, I knew that further down Highway 1095 past the Wat was the entrance to the small village where the Wat is located.  We drove through the extremely narrow streets of the village until I found a suitable spot half on the street and half off of the street - as good as it got in the village but a common practise here in Thailand.  Duang was tired from our full day of activities so she elected to remain in the truck since I told her that I would not be long.

I walked the short distance to the Wat and walked around the grounds.  The sun was fairly low in the sky and not too high above the western mountains.  There was a slight golden color to the light but nothing that I would describe as exciting let alone spectacular.  I took some photos but nothing that excited me.  After awhile, I heard loud shouting from inside of the Sala.  The shouting was very animated and came from young voices.  The shouting was definitely not the type associated with arguing or fighting.  The shouting sounded to me to be like young children playing a game; an enthusiastic game. I climbed the wood stairs into the Sala.  As I entered into the Sala, I quickly understood what was going on.

Novice Monks Learning Scriptures By Rote - Loud Rote at That

In the Sala strongly lit by the golden directional light of the setting sun through the windows and door on the west site of the building, the Abbott and a Monk in his early twenties were instructing four young Novice Monks in Buddhist scripture.  The older Monks would ask the young Novices questions.  If the young Novices knew the answer, they would shout out the answer, with each  trying to out do the other in volume as well as enthusiasm.  When a Novice did not have the answer he woud refer to some papers to find the answer.  It appeared that one of the Novices was having a particularly difficult time with the answers.  He was referring to the study papers often and was off to the side getting individualized instruction the the twenty something Monk.

It was a great scene made even more spectacular by the strong natural lighting.  I found this to be very exciting.  As exciting as it was, it was also a scene that required respect and minimal interference on my part.  I decided to not use any speedlights to photograph the scene.  I set my camera to a high ISO (light sensitivity) to be able to take photographs at high enough speed to minimize blurring from camera shake.  My tripod was in the truck and with the setting sun, I realized that I did not have enough time or light to retrieve it.  I would have to deal with and make the best out of what was available; what was presented to me.  It was very much like life. It often is not perfect but you can make the best of it.

It was enjoyable and inspiring to witness this scene.



 

 

It was enjoyable and inspiring to witness this scene. I went back to the truck so that Duang could see and most likely appreciate and understand more than me what was transpiring inside of the Sala.  We returned together and I was so pleased to see the look on her face - I knew that I had helped to make her day memorable.



 

 

Another objective our trip had been achieved - photographs of some Shan Wats  but that was not all.  We had been fortunately given the opportunity of a scene that has been repeated countless times over the past 2,556 years - Monks teaching Novices the teaching of Buddha - another of the connections that ties today to our far distant past.  It was a continuation that binds many of people all over the world and activity that will mind the future to our present day.

 

Just as the Shan architecture helps to identify and define a people.  The propogation of faith identifies and defines people.  Our visit to photograph a temple ended up being much more.  Our visit ended up being an opportunity to witness and experience some of the spiritual world.