Bun Khao Saht 2016 - Feeding the Family Spirits



Making Food Offering To the Spirits of Parents





Friday was a special day in Isaan.  September 16, was Bun Khao Saht also known as Boun Khao Salak or "Celebration of the Dead" in neighboring Lao People's Democratic Republic (Laos).  It is the Mid-Autumn Festival or Moon Festival held on the day of the tenth Full Moon of the lunar calendar.  For Westerners it is called the "Harvest Moon".

On this special day merit making is performed by offering food to the Phii (ghosts) of family members.  People also earn merit through offering a special treat called "Kao Tawtek" to their local Monks.  Kao Tawtek is a mixture of freshly popped rice, caramel, peanuts, shredded coconut and millet.  It is made in backyards, front yards, and side yards throughout Isaan just prior to Wan Kao Saht - typically in huge woks over wood fires. It is also traditional for older people to give gifts of Kao Tawtek and money to children.

Like many things here in Thailand, Bun Khao Saht seems to be adapted and amalgamated from other cultures. The Chinese celebrate a Hungry Ghost Festival and "Ghost Day" around the same time.  In Vietnam, the second biggest holiday with an emphasis and focus on children is celebrated at this time of the year.

I drove out to Tahsang Village, my wife's home village, early this morning to be able to participate in the daily merit making ritual of offering food to the Monks.  I drove through the bright green rice paddies, "high as an elephant's eye" sugar cane fields, and muddy fields lying in fallow before I arrived at Wat Pha That Nong Mat.  This has been one of the most wet monsoon seasons since I have been in Thailand.  Since we returned to Thailand from our trip to America on July 20th, we have had rain all but three days.  Mud is everywhere and some of the country roads have moving water flowing across them.  Of course the combination of rain and traffic is taking a heavy toll on all the roads.  Potholes and failing pavement are now the norm.

On Bun Khao Saht, in addition to earning personal merit, the participants earn merit for the spirits of their dead relatives.  It is especially important to make offerings to family members who died during the year since that last Bun Khao Saht.  For my step-son and step-daughter, it had the significance associated with the death of their father who died the previous week.

Duang's Daughter Makes Offering to Her Father

In the Lao Loum culture, as well as other Southeast Asia cultures, the people have to take care of the spirits of their family as well as other ghosts.  Spirits need merit in death as well in life to assist them in their journey to enlightenment.  Merit is the basis for determining what form and status a person will be reincarnated as in a future life.



The villagers, in addition to the normal offerings of food for the Monks, had brought baskets of special foods wrapped in banana leaves.  The baskets were carefully placed on the floor of the incomplete Viharn (several years under construction but it does have a tile floor now) next to a concrete column.  A sai sin (sacred cotton string) was placed across the tops of the baskets.  The sai sin ran up the column, across the Viharn and ran down a second column near where the Monks sat slightly above the villagers.  The sai sin terminated in a ball placed on a plate at the side of the Wat's senior Monk.  The sai sin connects this world to other worlds, the laypeople to the Monks and conveys the merit making to the deceased people.



Many of the women were dressed in white uniforms like the attire that Duang wears just about every night when she conducts her ritual upstairs in our home where my roll top desk has been converted into a shrine.  The women, including Duang and her mother, were participating in a women's retreat at the Wat.  They spent the remainder of the day and most of the night reading and studying the scriptures and receiving lectures from the Monks.

The offering of food to the Monks was a typical daily ritual with one exception, while the Monks ate their one meal of the day, the women in the white costumes along with a couple of Brahmans chanted in Pali for most of the time.

Pope and Peelawat Participate in the Ritual

At the end of the ritual, the villagers gathered up their baskets and went outside.  The villagers scattered throughout the Wat grounds selecting specific trees to stop at before going to their family tat where the bones of their family are interned.  The offerings made at the trees were for family members who died prior to the family having enough money to buy a tat as a repository for their bones.

The food was placed upon banana leaves and consisted of peeled fruits, sticky rice, chili sauces, dried fish, kao tawtek and other typical Isaan foods.  Off to the side was a banana leaf with betel-nut chewing items.  After the foods were laid out, water was poured over them as the family members communicated to the spirits.



 

 

 

The offerings to the spirits also included two lit yellow candles and two sprigs of "dogkhut" - I suspect Thai jasmine buds.  When offerings are made to the Buddha, three of each item are offered - one for Buddha, one for the teachings of Buddha (Dhamma), and one for the Buddhist religious community (Sanga).  For spirits the offerings are in pairs.



After the family spirits residing in the tats had been offered food and drink, the people hung filled thin banana leaf packets in the trees throughout the grounds.  The banana packets contained food offerings to the other family spirits whose bones were not interned in the tat.



Duang and some other women, made food offerings to the spirits of relatives whose bones are kept in highly decorated steeple or spire shaped structures called "Tats".  Tats are reliquaries for bone chips of departed ancestors.  More affluent villagers have a free standing tat and those less affluent will often have a niche inside of the block walls that surround Wats.





After a while, around ten minutes, one of the men rang the Wat's large bell three times signifying that the spirits had completed eating.  The small banana leaf packets were quickly removed from the trees and returned to the family baskets.  The packets will later be placed in the sugar cane fields, rice paddies, and other lands to feed the spirits (ghosts)  that inhabit them.  In return for feeding the hungry ghosts, the people ask that the spirits watch over the land and its crops bringing success as well as good luck to the owners.

Laypeople of Thasang Village Partake In Communal Meal

The villagers returned to the Viharn to have a community meal with the food leftover from the offerings to the Monks.  There is always too much food offered to the Monks and since they are allowed to take only what they can eat that morning for their one meal of the day ensuring that there are always "leftovers".

A Boy's Day In Isaan

Peelawat Gets His Hair Removed

The passage of time here in rural Northeast Thailand is marked by the seasonal rhythm of the land - the wet Monsoon season which we are now in, the dry season, rice planting, rice harvesting, cassava planting, cassava harvesting, sugar cane planting along with sugar cane harvesting, peanut cultivation, and corn cultivation.  The passage of time is punctuated by the many religious events and celebrations.

A person's life here is a journey of personal milestones - starting with birth, commencing pre-school at 3 years of age, graduating from pre-school, commencing elementary school, becoming married, and so on.

Last Saturday, 10 September 2016, was a busy day of milestones - the cremation of Duang's ex-husband and the first time that Peelawat, out seven year old grandson became a Monk.

Duang had been married for 20 years to her first husband and had two children with him.  I met her after she had been divorced for 5 years.  I had met her ex-husband under rather odd circumstances - he had driven a car from Bangkok to Pattaya with Duang's children to bring Duang and I  to Bangkok and back to our home so that I could buy gold as part of our marriage ritual.  I did not know who he was until late in the afternoon when I got Duang off to the side and asked her who he was.  She replied "He father, my daughter and my son"  I was shocked.

He attended our wedding in the village and it turned out that one of Duang's best friends was his current wife. He told Duang that he could see that we loved each other and that he would not cause any problems for us.  He kept his word and I have been grateful.

I had seen him several times over the past 10 years with the last time being three years ago when I hired him to be our driver when we flew down to Bangkok for a vacation.  Over the time we had developed a respect for each other.

Two months ago, he was diagnosed with cancer of the liver and spine.  The end came fast for him but not without suffering.  He had been living in the Bangkok area away from his son and other relatives.  Duang's son decided to bring his father up here to Isaan for the cremation and interment of his bones.  Duang joined her son, daughter, and several family members driving down to Bangkok and then immediately back to Thasang Village for the cremation ritual.

The cremation ritual was conducted on Saturday.  It is traditional and expected here that upon the death of a close family member, some male relatives have their heads shorn and  their eyebrows shaved on the morning of the cremation.  After having their heads shorn, often shaved, the males go to the Wat where the cremation ritual will take place.  At the Wat, they are interviewed by the Abbot, don the saffron Monk robe, take some vows, and become Monks for the day.  After they have a meal of food offered by the family of the deceased person, the Monks of the Wat and the new Monks go to the home where the body lies inside of a refrigerated coffin.

I have attended many funerals here in Isaan, many more than I had attended in my previous 61 years in America.  I remember being sheltered as a child from attending funerals.  It was not until I was 17 or 18 years old that I attended a funeral.  Such is not the case here in Isaan.  At the earliest age and more importantly, throughout childhood, children attend and participate in funerals.

Children attend and participate in funerals as full members of the family or community.

I am often reminded of a wonderful quote from National Geographic contributor, Wade Davis, a renowned Canadian Anthropologist.  In his documentary series, "Light At the End of the World" concerning the Buddhist attitude towards death ... "The Buddhists spend all their lies getting ready for a moment that we spend most of our lives pretending does not exist, which is the moment of our death".

In Isaan, death is a milestone of life which is familiar to and accepted by all people from a very early age.  The conclusion of this life, which for many has been very difficult, presents the hope as well as the opportunity for a better as well as easier life in the future - another step towards eventual liberation - enlightenment.

With the death of his grandfather, Peelawat, our 7.5 year old grandson, would mark a major milestone of his young life - he would become a Monk for the cremation ritual.

Peelawat Takes A Seat

Around 9:30 AM the morning of his grandfather's cremation, Peelawat took a seat in front of his great-grandmother's house where he lives.  It was his turn to have his hair removed and then his eyebrows shaved.  His turn had been determined by age ... older male relatives went first in accordance with their age.

Peelawat sat very patiently an stoically as an uncle from the village removed his hair with some electric clippers.  The uncle was also assisted by Duang who took a turn with the shears,

In a short time, Peelawat's hair was all gone.  At most of the funerals that I have attended here in Isaan the head was also shaved but for this ritual the heads were not shaved.  However the eyebrows were shaved with Duang's oldest brother doing the job just off to the side of the hair removal station.

Just like the relatives before him, Peelawat sat down in another plastic chair for his uncle to shave off his eyebrows using a straight razor - one razor for all but a freshly purchased razor from the little market at the end of the street.

Peelawat Has His Eyebrows Removed

After the last young boy had his eyebrows removed, the Monks "to be" walked the short distance to the Wat inside of Thasang Village. In quiet orderly fashion, they climbed the stairs to enter the Bot (ubosoth - ordination hall).

Once inside the Bot, all the men and boys lined up and knelt in single file to pay their respects to the Abbot of the Wat - the Monk that I have nicknamed "Rocket Man".  He then interviewed them to ensure that they were humans - "of this world" and not Nagas.

Peelawat Reverently Holds His Robe

The men and boys were then presented with Monk robes by the Abbot.  The Monk robe was actually comprised of several individual articles of clothing - Angsa - a vest that hangs over the left shoulder leaving the right shoulder exposed.  Peelawat, after removing his shirt, put his on incorrectly but "Rocket Man" corrected him and then assisted Peelawat with getting dressed completely and properly.  The older men who had been Monks before tended to themselves.  Another male relative helped the two other young boys.  I was of no help to Peelawat so "Rocket Man"'s help was much needed and appreciated.

Peelawat Gets Help With Sabong

The second article of the Monk's robe was a sarong called Sabong.  It is a simple sarong ut very important because it is the article of clothing that is worn 24 hours a day.  After putting on the Sabong, Peelawat like all the others. modestly removed his pants from underneath the sarong.

The sabong is held in place by a wide and thick cotton belt called a Prakod.

The last article comprising the robe is the Jeeworn (Mantle Robe) the outer cloak like wrapping that you often see Monks adjusting.  When a Monk is at his temple, his Jeeworn covers his body except for the right shoulder.  When the Monk leaves his Wat, his Jeeworn must cover his entire body.  The Jeeworn has no straps, buttons, velcro, or zippers so it must be folded, wrapped and tucked to be worn properly.

Peelawat Awaits His Jeeworn

After everyone was dressed, they participated in a short ritual that made them Monks.  They then sat down to have a meal.  One of Duang's female cousins made offerings of food to the Monks - taking care now to not touch the boys as well as men since they were now Monks.

Monks Have Their Meal

I was surprised at how much Peelawat ate.  He was the last one to leave the bot!  He eats well when he is at our house but he often does not eat that much at home.  At home he is often preoccupied with playing futball (soccer) or riding bicycles with friends.  At the Wat there were no distractions - the Monks ate in silence.  There were no soccer balls, televisions, smart phones, or bicycles in sight.

After Peelawat had finished eating around 11:00 AM, I returned to the house where Duang and everyone were occupied. One hour and a half later, all the Monks arrived at the house.  There was a 20 minute ritual lead by the chanting Monks.  Upon completion of the 20 minute ritual, the coffin and deadman's personal possessions were removed from the house in placed in two pick-up trucks for the short drive back to the Wat.

Outside of the house, a funeral procession formed up.  The procession was lead by the oldest Monk of the Wat followed by the 6 family member Monks.  A sacred cord, sai siin, was carried by the Monks with the other end of the cord attached to the refrigerated coffin located on the back of a following pick-up truck.

Immediately behind the Monks, close family members walked in front of the truck bearing the coffin.  They also held on to the sai siin.  One of the family members, a brother, carried a basket filled with freshly puffed rice.  As the procession marched along the village street towards the Wat, He threw handfuls of the puffed rice along the route - offerings to the local spirits.

The second pick-up truck carrying the possessions and tributes to the deceased person followed behind the first truck.  Extended-family members, and friends marched alongside and behind the second truck.

The Monks, truck with the coffin and close family members circled around the crematory furnace 3 times counter-clockwise while the other members of the procession broke ranks and settled down in the sala or covered pavilion for the remainder of the ritual.

The refrigerated coffin was offloaded from the pickup truck and placed in front of the furnace structure.  It was opened and the consumable coffin containing the body was removed to be carried up the stairs for placement on steel sawhorses at the doors to the furnace.  The personal possessions were offloaded from the second truck and placed in a pile off to the side and behind the furnace structure to be burned.

There was an extended ritual conducted inside the sala which is located next to the crematorium.  The ritual involved making offerings to the Monks and offerings to the spirit of the deceased man.  For part of the offering, the sacred cord, sai sin was strung out and held by the Monks thereby connecting the Monks, Buddha statue of the Sala and the coffin at the door to the crematorium furnace.  Peelawat did his part and held on to the sai sin as if he had done the ritual many times before.

The ritual then focused at the coffin located at the doors to the furnace.  Offerings were placed on top of the coffin and then the senior Monks climbed the stairs one by one to accept the offerings as presented by senior members of the family or dignitaries at the funeral.

Bamboo and paper mementos, called daugmaichan, were placed upon a tray placed on top of the closed coffin by everyone.  Attendees walked up the steps of the Wat's crematorium to the coffin that was placed upon two metal sawhorses at the doors to the furnace.  They carried with them small paper and bamboo objects called "Daugmaichan", good luck tokens that they had taken from a large bowl placed on a table at the foot of the stairs, and placed 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 placed their daugmaichan 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.Upon completion of the placing of the mementos, it was time for the body to have coconut water poured on it.

The Monks climbed the stairs to pour coconut water on the corpse.  The senior Monks were first in line to pour the coconut water followed by the family Monks for the day.  Peelawat had never performed this ritual before.  With guidance and encouragement from the Monks, Peelawat did just fine - not showing any fear or being shy,

After the funeral, Peelawat's time as a monk was over.  He returned to his home to resume his life as a 7 year old.  His aunt asked him if she could borrow some money from him.  He had received roughly $9 USD (280 baht) from offerings during the funeral ritual.  His aunt was teasing and joking with him about having some money.  Peelawat explained to her that he could not give her any money because he had given it all to his great-grandmother so that she could give it to him each day for school.  Peelawat "needs" 20 baht ($0.60 USD) each day to buy lunch and snacks at school.  His plan is to use his funds from being a Monk to buy some of his lunches and snacks.

It had been quite a busy day for Peelawat.  He had successfully achieved one of his life milestones - being a Monk for the funeral of his grandfather.  Peelawat is quickly evolving into a responsible young man - a young man that we are so proud of.

Kahn Ha Kahn Phet - A Child's Contrition

This past Sunday was quite a busy day for my wife and me out at Wat Pha That Nong Mat.  I had expected to witness and photograph the daily ritual of offering food to the Monks, a special ritual associated with casting a statue of a Naga, and the actual casting of the statue. I also had the unexpected opportunity to witness and photograph Ajahn Ott creating two Sak Yant tattoos on a young Monk. However, the biggest surprise of the day for me, and even more so my wife was a special Thai ritual called "Kahn Ha Kahn Phet"  My spelling may be off because Romanicing Thai words is very difficult and flexible not to mention comprehending Thai words with the five different tonal versions of many words with each way having a completely different meaning.  I confirmed twice with Duang that I had heard and comprehended "Kahn Ha Kahn Phet" properly.

Kahn Ha Kahn Phet is a Thai ritual for sons and daughters to apologize and atone for transgressions against their parents.  Respect for one's parents is a cornerstone of Thai society.  I have often been reminded of that by Duang but I won't get into those details!  Duang does not gossip about people and is very tolerant.  However I have many times observed her disdain for people who do not take care or respect their parents.

On our visits to hospitals, she has often rhetorically asked me the question why some elderly person was at the hospital alone to see the doctor and not accompanied by a son or daughter.  Often she has answered her question by pointing out to me that their family do "not have good heart".

Duang's daughter and her boyfriend had been visiting Thasang Village for 10 days.  She is thirty-three years old and expecting her third child.  Since she was in high school, her relationship with Duang has been as some people state "it's complicated".  She has been very busy recently with the pregnancy, relocating with her boyfriend to Rayong, and the imminent death of her father due to cancer.

After the pouring of the concrete for the Naga statue had been completed, the young Monks and young male laypeople were occupied casting small detail pieces required to complete the assembly of the statue.  Ajahn Ott and Por Tong (the Abbott from the rustic Wat near our home) were relaxing under the shade trees along with Duang, me and several of the women who had participated in the casting ritual.  After a while, Por Tong motioned to me to take some photographs and pointed to Duang who was seated upon a saht at my side.  I did not understand but who was I to question a Monk?  I turned to look at Duang and prepared to take some photographs.  I noticed that Duang's daughter approaching Duang carrying an ornate offering bowl filled with offerings.

She reverently knelt before Duang and offered up the bowl to Duang.  As Duang accepted the bowl, Pell bowed before her mother and asked for forgiveness for having lied and being disrespectful to her.

Duang was just as surprised as I was.  However, Por Tong, Duang's pahn sii kwan teacher and the other people from the rustic Wat near our home were not surprised.  This was not a spur of the moment act.  It apparently been planned and arranged by Pell.  Pell had contacted Duang's friend and teacher to help make the offerings that were presented in the bowl to Duang.

Inside of the ornate pressed metal offering bowl were 13 cones constructed from banana leaves.  The 13 cones were segregated into two groups - one group of 5 and the other group of 8.  The configuration was not by chance or without significance.  "5" signifies the "5 Precepts" of Buddhism while "13" signifies "The Noble Eightfold Path".

The "5 Precepts" of Buddhism are refraining from:

1.         harming living things  
2.         taking what is not given
3.         sexual misconduct
4.         lying or gossip
5.         taking intoxicating substances such as drugs or drink

The "Noble Eightfold Path" is considered to be the means to end suffering, pain, and unsatisfactoriness.  The path is:

1.           right view
2.           right resolve
3.           right speech
4.           right conduct
5.           right livelihood
6.           right effort
7.           right mindfulness
8.           right concentration

Each of the 13 cones contained 3 joss sticks (incense), 2 white candles, and "dogmai" - floral buds (white jasmine).

Three is also extremely important in Buddhism.  First and most, 3 represents the Triple Gem of Buddhism - Buddha, The Teachings of Buddha, and the Buddhist Religious Community (Sanga).  There are also three roots of evil - greed, hatred, and delusion. There are 3 characteristics of existence too - suffering, impermanence, and enlightenment. The Noble Eightfold Path has 3 divisions - Wisdom, Moral virtue, and Meditation.

Two represents the "2 Truths" of Buddhism - relative truth and absolute truth.

There is a great use of symbolism in the Thai culture.  It is often the stitching that binds the cultural fabric of society.

After Duang had accepted the offering and her daughter's apology, Pell washed her mother's hands as her son Peelawat watched.

The act of washing her mother's hands was a demonstration and affirmation of Pell's promise to no longer lie or yell at her mother anymore - to properly respect her.

It was a very touching and moving ritual.  It was greatly appreciated and celebrated.  If farmers are not the greatest optimists in this world, it must be mothers.

I sometimes grouse about the tendency today for many American parents to solve their children's problems.  It is extremely important for children to solve their problems on their own without adult interference.  The interpersonal skills and techniques developed in childhood solving their own problems will form the foundation for them to become success and content adults.  They need at the earliest of age to understand and accept that are empowered and obligated to resolve their own conflicts.  The tendency today to identify just about everyone as a victim and teaching them to be dependent upon others for resolution and protection is a dangerous process. 

I share my observations from overseas experiences to provide insights as to how other cultures address issues and concerns that are common to all of us.

The Kahn Ha Kahn Phet ritual, a public act of humility, is a method used in Thailand to resolve conflict between children and their parents.  Humility is a trait lacking too often in today's society.  It is a very powerful trait.  Humility is often the path to forgiveness.

Magical Tattoo - Sak Yant In Thasang Village



Monk With Magical Tattoos - Wat Pha That Nong Mat

Being married to Duang, a devout Theravada Buddhist, gives me many opportunities to experience and document many unique cultural and religious events, rituals, and ceremonies.

Many of the unique opportunities are and have been associated with the "outside" Wat of Thasang Village - her home village.  Duang and her immediate family favor Wat Pha That Nong Mat which is just outside of her village nestled amongst the agricultural fields and wetlands as well as seasonal waters of Nong Mat.

The Abbott of Wat Pha That Nong Mat is a late twenty or early thirties year old friend of Duang's son.  Ajahn Ott, besides being a regular Monk, had studied under the famous Monk, Luang Pho Poen at Wat Bang Phra.  At Wat Bang Phra, Ajahn Ott learned the powers and skills of the magical tattoos - Sak Yant.  He now performs special rituals related to Sak Yant, Korb Siarn Khru, and the occult.

I knew that Ajahn Ott was able to tattoo people with magical tattoos.  He had told my wife that when he was going to tattoo someone, he would let me know so that I could observe and photograph the process.

The "magical tattoos" are actually "sak yant" - Yantra tattooing.  Sak yants have a long and mystical history dating back over 2,000 years ago.  Sak yant tattooing is an ancient tradition of Thailand, Cambodia, Lao People's Democratic Republic and parts of Myanmar (Burma).  Today the tradition is largely restricted to Thailand.

 

Yantra originated in India.  Yantra are symbols and geometric arrangements that are used in Eastern mysticism to focus on spiritual concepts and to balance the mind.  Wearing, creating, and concentrating on yantra was believed in Indian religions to provide spiritual benefits.  In India the yantras were typically created on cloth.

 

Thai Yant (Sak Yant) Flag Hung In Our Living Room

The use of Yantras printed on cloth is still popular today in Thailand.  Yantra flags are hung in homes and vehicles to bring good luck and fortune.  They are especially popular for posting in businesses to bring success.  We have two Yantra flags in our home - one in our living room and a second one hung above the entrance door to our bed room.  The cloths are blessed by the Monks of each specific Wat that distributes them. The cloths are believed by Theravada Buddhists to protect from evil spirits, provide good health and ensure safety for the residents of the home where they are displayed.

 

Some Yants are small - similar to soccer club pendants, and are hung from motor vehicle rear view mirrors to afford protection from accidents.  We do not have one but we do have a small plastic disk - a sort of medallion with yantric symbols on it.

 

Yantra Cloth Above the Door To Our Bedroom

 

However it was the Khmer culture that adapted the yantras into tattoos.  During the Khmer Empire period, the warriors were covered from head to toe with yantric tattoos incorporating ancient Sanskrit script.  It was believed that the power of the Yantric tattoos protected the warriors - arrows and knives were unable to penetrate their skin.  Ok - you might be wondering why if the warriors were invincible, why are we all not talking Khmer today.  Although the Sak Yant tattoos are very powerful, there are rules that the bearers must follow to maintain the powers and the tattoos have to be re-energized periodically.  Apparently the Khmer warriors did not follow the rules faithfully or kept their tattoos energized.

 

Ajahn Ott Creates a Sak Yant On A Monk As 2 Year Old, Pope, Obseves

Today, Yantra designs for tattoos contain Animist, Hindu and Buddhist symbols.  It is yet another example of the Thai people incorporating rather than getting rid of beliefs and practices of previous religious systems into their current system.

Sak Yants are created using the "mae sak", originally a bamboo needle, but today it is a long metal pointed rod.  A trained Monk or a lay Sak Yant master uses the slotted metal pointed rod to apply special ink beneath the skin to create the selected design. The rod more closely resembles a knitting needle than any needle that I assumed would be used to create a tattoo.  After he has finished tattooing the person, the Monk or the Ajahn recites a prayer and blows twice onto the new tattoo to energize it.

Today in Thailand, many Monks, military men, Policemen, and gangsters have Sak Yants on their skin.  Many tourists also get "magical tattoos" in more of a right of passage than a belief or commitment to the heritage of the tattoo.


Yesterday, Duang and I had gone out to Wat Phra That Nong Mat to participate in a special ritual - the casting of a Naga in front of the shrine for Ruesi on the Wat's grounds.  It turned out to be quite a busy day at the Wat - the daily ritual of offering food to the Monks, the ritual for casting the Naga statue, the actual casting of the statue out of concrete, a surprise ritual called "Kahn Ha Kahn Phet", village women making handicraft brooms out of palm fronds, and ... Ajahn Ott creating two Sak Yants on the back of one of the Wat's younger Monks.

Ajahn Ott Accepting Offering for Sak Yant Tattoo

Soon after setting up my gear inside the small Ruesi shrine, I was joined by the young Monk to be tattooed and Ajahn Ott.  The young Monk made the traditional offering prior to the start of the tattoo process.

After removing his cover, the young Monk presented his back to Ajahn Ott .  Ajahn Ott used a long metal rod much like a knitting needle to apply ink dots beneath the skin.  He worked diligently, patiently and quickly to add two Yant Gao Yord tattoos on each side of an existing Yant Gao Yord.

Yant Gao Yord is the  most sacred of Buddhist tattoos. The nine vertical lines of the tattoo represent the nine peaks of Mount Meru, the home of Brahma and other Deities. Nine Buddhas are represented by three ovals with each Buddha granting special powers or protection.  Beneath the spires are a series  of small boxes - magic squares.  Inside the squares are symbols for individual powers and protections that are provided.  Some of the powers and protections include good luck and fortune, improvement of your fate and destiny, protection from accidents and violence, protection from black magic, power and control over people, as well as invincibility.  Beneath the spired configuration is a kataa - magic spell.

Upon completing the tattoos, Ajahn Ott quietly recited a kata, magic spell, to energize the tattoos.

Reciting a Kataa to Energize the Tattoos

Upon completion of energizing the tattoos, the young Monk paid his respects and returned outside to the other Monks and laypeople working on the components for the Naga statue,

I look forward to more opportunities to witness and document the unique process of creating magical tattoos.