Wan Kao Saht - Feeding the Spirits

Making an offering of food to the spirits

Today was a special day here in Isaan.  Today, 1 September 2016, 2559 BE, is Wan Kao Saht.  On this special day of Vassa (Buddhist Rain Retreat) merit making is performed in offering food to the Phii (ghosts).  People also earn merit through offering "Kao Tawtek) to their local Monks.

Kao Tawtek is a traditional Isaan sweet treat made from rice, caramel, millet, peanuts, and shredded coconut.  I refer to it as "Thai Cracker Jacks". It is also traditional for older people to give gifts of Kao Tawtek and money to children.  Today Duang's mother gave Duang some Kao Tawtek.

Like many things here in Thailand, Wan Kao Saht seems to be adapted and amalgamated from other cultures. There is a strong tradition here in Southeast Asia for paying homage to the dead and for making offerings to them.  The Chinese celebrate a Hungry Ghost Festival but that was 17 August to 31 August this year.  In Vietnam, Vu Lan festival was celebrated from August 3rd to August 31st this 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.  Duang could not go this morning because her car was being serviced at 9:30 AM.  I was left to fend for myself until I arrived at Thasang Village where plenty of family and friends were ready to assist me.After driving past many bright green rice paddies,  and through muddy fields lying in fallow, I arrived at the "Outside" Wat, Wat Pha That Nong Mat.  There are two Wats in Thasang Village - one "inside" and one "outside" - Duang's immediate family frefer the "outside" Wat.

Today in addition to earning personal merit, the participants earned merit for the spirit of their dead relatives.  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.

Installing the Si Sein from Spirit Offerings

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 wihan (worship hall) next to a concrete column.  A si sein (cotton string) was placed across the tops of the baskets.  The si sein ran up the column, across the wihan and ran down a second column near where the Monks would sit slightly above the villagers.  The si sein terminated in a ball placed on a plate at the side of the Wat's senior Monk.

Many of the women were dressed in white uniforms like the attire that Duang wears just about every night during Vassa when she conducts her ritual upstairs in our home where my roll top desk has been converted into a shrine.  The women, including Duang's mother, are participating in a women's retreat at the Wat tonight.  They will spend 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 along with a couple of Brahmans chanted in Pali.

Offering Food to the Monks of Wat Pha That Nong Mat

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.  My mother-in-law selected a large bodhi tree (Ficus religiosa).  She squatted down next to the exposed roots of the sacred tree.  It is considered sacred because it is said that Buddha sat under bodhi trees while meditating.

Yai Puh, Grandmother Puh, laid out food for the spirits of deceased family members.  The food was placed upon banana leaves an consisted of peeled fruits, sticky rice, chili sauces, dried fish, 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 said things along the lines of "You come down now to eat.  Good for you.  I miss you.  You look after family.  Good luck for you.  You go back up to Buddha. Santa Claus take care of you"  Santa Claus?

I think that Duang is trying to help me to understand the ritual in terms that I can better relate to.  I sincerely doubt that any of the villagers there this morning know about "Santa Claus" let alone in the context that Duang refers to him.


Eight years ago we were in Bangkok for Christmas.  I woke before Duang on Christmas morning.  I took one of her socks, placed some money in it and since the hotel did not have a fireplace in our room, hung her sock from the large flat screen television.  When she woke I explained to her the story of Jesus's birth, the three Kings and Santa Claus.  What is the saying about throwing things up against the wall to see what sticks? The "Santa Claus" part of my explanation of Christianity is what Duang has retained.  To her, Santa Claus, is Christianity's supreme being or spirit, - the guy that makes all things happen, the entity that you pray to for favors.


So in that context, I believe that she was helping me to understand that the people were beseeching the supreme power to look after the departed 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 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).  However, for spirits the offerings are in pairs.

Offering Food to the Spirit of Duang's Father

After feeding the family spirits had been offered food and drink, Yai Puh relocated to the Tat where the bones of Duang's father are kept. She and a close family friend made offerings to Duang's father spirit.

People here in Isaan enjoy being photographed - my mother-in-law is no exception.  She wanted me to take her photograph along with the family friend.  They posed for me atop the base of the tat for Duang's father.

The villagers returned to the wihan (worship hall) 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 they are allowed to take only what they can eat that morning for their one meal of the day.  The food, that the Monks have not taken, is eaten by the laypeople in a community meal in the wihan after the Monks have left.

Life goes on here in Isaan measured in part by the seasons of the crops and the cycle of religious events.  Whether it is the seasons of the crops, the cycle of religious events, or personal life milestones, life here always is interesting and can often be "enlightening".

School Is Back In Session

Hoisting the flag at Thasang Village Elementary School

Yesterday was the first full day of the new school year here in Northeast Thailand. I ended up at Thasang Village Elementary School just before the start of the school day.  I was attending a religious event at the house behind the school and planned my arrival to coincide with the start of day activities at the school.

Thasang Village Elementary School

The elementary school that Duang attended for four years and the school that is still used for six grade levels is located on the main road just outside of Thasang Village.  When Duang went to school, students started school when they became seven years old.  Today the children start when they are three years old.  The school is comprised of several buildings.  There is the main classroom building - an elevated 8 room wood structure.  There is an assembly hall about 10 meters by 10 meters square with a tile floor at grade that is also used as the 3 and 4 year old classroom.  There is a library building similar to the assembly hall but smaller.  There is a kitchen building.  There is a bathroom building.  A large playing field separates the school building from the road.  The school is typical of the schools scattered amongst the villages throughout Isaan.



This year, forty of Tahsang Village's children attend the school.  They are instructed by 4 teachers (a couple of teachers instruct in more than one class at a time), a Principal, a Deputy Principal and acting Nurse, and Administrative person.

There are some differences in this typical Isaan school and public schools in the USA.  Outside of the building there is a Buddhist shrine near the flagpole.  In the classrooms there is a religious Buddhist picture alongside a photograph of the King and a picture of the Thai flag. The Buddhist religion is an integral component of Thai daily living, Thai government, and Thai education.

Although 97% Buddhist and with Buddhism being the official state religion, Thailand is tolerant of other faiths.  I have seen and visited Catholic, and Protestant churches along with Hindu temples.  I have seen many Mosques and I have seen Mormon missionaries out and about Udon Thani on their bicycles.

Elementary schools in Isaan are constructed out of wood rather than steel, brick and concrete.  The schools here do not have air conditioning which makes sense because the schools do not have glass in their windows or ceiling insulation or even insulation in the walls.  The windows in the school do not have screens either.  There are a couple small fans in the class room to move the air around - just as in the student's homes.  The floors of the school are wide wood planking - I suspect teak wood.  The floors are smooth from many years of many students walking over them.

There is a TV mounted in a sturdy steel frame on the classroom wall so that media can be integrated into the teaching program.  There was also an old desktop computer on the teacher's desk of the classrooms.

The classrooms are illuminated by a couple of bare florescent tube lights - no reflectors or diffuser grids - just a bare tube - like in the student's home.  The school roof is corrugated steel with no sound damping application which must make for difficult hearing during downpours.  The classroom furniture is heavy wood and utilitarian.  I suspect that some of the chairs and desks that Duang used over 40 years ago are still being used.  As in so many aspects of Lao Loum culture here in Isaan, the schools fully utilize what is available and take care of what they have.  There is a focus on items being "fit for purpose" rather than "stylish" or "modern".

After parking my truck in front of the school, I was soon surrounded by some of my young friends from the village - Tey, Fugh, Nong Kem, Pizza, Eat, Omsim, and Care.



While older students were busy sweeping out the classrooms and corridor of the school, the younger children were free to play.

Omsim made it a point to show me what she could do with the playground equipment.

The playground equipment was quite rudimentary but fit for purpose.  There is plenty of ground for the children to run around - flat ground - dirt and some grass.  There is a small section that is paed over with concrete with a basketball hoop at each end.  There is also a soccer goal with tattered netting at each end.

There is a run set up similar to the tires that American football players run through during training.  However rather than being constructed of car or truck tires, this running maze is made out of recycled motorcycle tires painted with bright colors and bound together with parachute cord.  Little Omsim ran through the maze like a little champ!

Perhaps the most popular equipment was a series of wood columns of different heights and spacing driven into the ground.  Each of the columns was painted with a different bright color.  It was so much fun that even I gave it a try.  However my knees and tentative sense of balance reminded me that it has been a long time since I was in elementary school and that this piece of equipment is meant for children.

Another fit for purpose and recycled piece of equipment was a climbing structure constructed out of motorcycle tires lashed together with paracord and painted with different bright colors.  It looked  like a great deal of fun but was not meant to support someone my size.

After a while, the school principal struck a metal bell, which sounded like a ship's bell, several deliberate times to signal the official start of the school day.  Three of the older students came forward to the flagpole with the Thai flag.  All the other students lined up by class on the play ground.  The younger students, wearing their distinctive school uniform - red shorts, red skirts, pale blue shirt, and smock, formed up at the left closest to the flagpole.  The other students formed up by class and separated by sex to the left of the small students.

As the Thai flag was raised, all the students sang the Thai National Anthem.

https://youtu.be/BrcGzLIEsAU?t=11s

It was quite a moving rendition of the national anthem.  The children more than compensated for their lack of singing sophistication with their energetic enthusiasm.

After completing the anthem, the student's attention became focused on the platform to the left of the flag pole. Inside of a cage on top of the platform is a statue of Buddha.  Led by one of older girls, all the students prayed and chanted.

Upon completion of the religious aspect of the start of day ceremony, the children then paid their respects to each other.  In Thailand, people demonstrate greetings and respect by performing the "wai" gesture.  The wai is performed by raising the hands in a praying position while bowing the head.  The degree the head is bowed and the height to which the hands are raised indicates the level of respect for the person and is dictated by the social status of the person that the gesture is offered to. The significance of the wai to Thai culture and social fabric is so great that children are taught how to do it starting when they are 6 months old.

After showing their respect to their classmates, the students then showed their respect to the older students and finally to their teachers.

The principal then made some announcements.  After the announcements, she had the older students pair up with the youngest students prior to all the students setting forth on "yard duty"  The students set forth about the school grounds picking up trash.

Yard Duty

After clearing the school grounds of plastic bottles, glass bottles, plastic cups, scraps of paper, candy wrappers, foam containers, plastic sheeting and assorted debris, the students assembled at the edge of the playground.  One of the teachers than gave the students a lecture on recycling.  She talked about recycling plastic and glass.  The students then placed the materials in the appropriate recycling bin.

The students then proceeded to the outdoor wash station to clean their hands and. for some, play with some water before heading off to their classrooms.

Cleaning up before going to class

Just like I have written about the differences in medical care and more importantly medical care costs here in Isaan as opposed to America, I have the same conclusion regarding public education here in Isaan.  A great deal of the costs of public education in America is involved in the physical facilities as well as maintenance of those facilities.  Those costly monuments, vestiges, and trappings of the current education system do not necessarily pay dividends in the quality of the student's education. They are more resume builders and testimonials to the administrators of the local education bureaucracy.  Here in Isaan the facilities no way compare to those in the USA however the students seem to get the education that they need for this society.

Korb Siarn Khru 2016

Por Gae Ta Fai

Duang and I drove out to her home village on May 1st to witness another Korb Siarn Khru ritual being performed at the Wat located just outside the village amongst the sugar cane fields.  This was the third ritual that we have observed during the past three years.

 The Korb Siarn Khru ritual is a variant of the  Wai Khru ritual.

In a Wai Khru ceremony, devotees pay homage and demonstrate their respect for their teachers and the deities associated with their art or practice.  The term, "teachers", is not restricted to the people who are employed to teach reading, writing, and arithmetic.  Teachers in this sense of the word includes all those that have instructed, inspired, and trained others in a wide variety of matters.

Buddha is considered to be the greatest of teachers.  There are teachers of many things such as music, dance, martial arts, astrology, traditional healing, and magic.

The Wai Khru ceremony is not a Buddhist ceremony although Buddhism is often involved in the ritual.  The origins of the Wai Khru ceremony are in the Animist and subsequent influence of Brahmanism.  Animism was the original religious belief system of the native peoples of Thailand and in particular the inhabitants of the region referred to as Isaan (Northeast).  The history of Southeast Asia is fraught with migrations, wars, invasion, and subjugation. One of the consequences of the turbulent past was the spread of different religions and philosophies.  One of the religions that spread to Thailand was Brahmanism, the precursor of Hinduism, originating in Northern India but most likely spread in Thailand from Cambodia as part of the Khmer Empire.

Rather than eliminating the former Animist practices, beliefs and rituals with the arrival of Brahmanism, the old traditions were assimilated into the new system.  The same thing occurred later when Buddhism arrived from Ceylon.

This all makes for a very interesting and quite often confusing religious system which is practiced here in Isaan today.  Today, 95% of the Thai people are Theravada Buddhists but a vast majority of the Thai people's religious beliefs, practices, as well as rituals are vestiges or heavily influenced by Animism and Brahmanism.  The Wai Khru Ceremony is one example.

The Korb Siarn Khru ritual involves paying respects to teachers known as "Ruesi", sages and seers, who are masters of the occult (outside of ordinary knowledge).  In a twist on the Wai Khru ritual, the devotees have a mask placed upon their head to transfer blessings and to link them to the lineage of the masters and deities.

The Korb Siarn Khru ceremony removes black magic spells and provides protection to the devotee.

Attending large and well known events such as the Wai Khru Ceremonies and Korb Siarn Khru Ceremonies provide opportunities for me to meet my ambition and achieve my goals in regards to photography.

I prefer the smaller, more intimate venues where there are not television cameras, reporters, or thousands or even hundreds of tourists.  These events and venues, where the people are conducting rituals for their own benefit offer much better opportunities to experience and better understand the event and its impact on the local people.

Living in Thailand and being married to an ethnic Lao, gives me many opportunities to experience and photograph "extraordinary people doing ordinary things."  Often I have opportunities to experience and photograph "ordinary people doing extraordinary things" 

Often my wife, Duang, will get a phone call from someone in the extended family notifying her of some ritual, event, or thing that they believe that I would like to photograph.  Just as new religious systems have been assimilated, I have been assimilated into Duang's extended family.

The young Monk of the Wat performed a typical offering ritual outside of the shrine at the white covered table while devotees sat in chairs underneath the pavilions.  After completing this part of the ritual, he went inside of the shrine for the remainder of ceremony - the Korb Siarn Khru Ceremony.

The Ruesi shrine has changed over the past year.  The open sides have now been enclosed and there are two additional shrines inside of the enclosed space.

Ruesi were and are hermit sages who spend their time meditating and developing their psychic powers - sort of like wizards.  They collect magical herbs, and minerals.  Using magical ingredients they produce love charms, spells and powerful amulets. The goal of the Ruesi is to help others have a happier life by telling their fortunes, conducting rituals and making spells to reduce the effects of bad karma.  Ruesi also are able to ward off evil spirits.  They also help people by protecting them from enemies.  Certain rituals performed by Ruesi can bring good luck and fortune to their devotees. Some of the Ruesi make Sak Yants, the magical and powerful tattoos known throughout this world.

One of the most important Ruesi rituals is performed once a year is the Korb Siarn Khru - laying the Ruesi mask of the master teacher, Ruesi Por Gae, on the devotee  The Korb Siarn Khru is performed during the Wai Khru Ceremony.  The Siarn Ruesi mask is a full sized mask with head dress with an open mouth, three eyes, two teeth sticking out of the mouth, a moustache, and a beard.  There are also masks of other deities within the Ruesi pantheon - some of them being tigers, elephants, yaks (giants) and other creatures.

Inside of the shrine there was an overhead matrix  formed by stringing sai sin  across the room in a checkerboard pattern.  Where the sai sin intersected, separate lengths of sai sin were coiled up.  As the devotees entered the shrine they uncoiled the sai sin and wrapped the free length around their head connecting them physically and spiritually to the Buddha image in the corner of the room, the Ruesi image and the items used by the Monk in the ritual.  A thick sai sin dropped down from the overhead grid just to the right of the Monk conducting the ritual.  He held the thick cord in his hand and several times during his incantations would violently pull on the heavy cord causing the entire grid to pulsate up and down in rhythm to his chanting.  It was at this time that things started getting intense and for many people - very intense.

As part of this initial ritual which involved all the devotees as a group of roughly 20 people, the Monk would sprinkle the crowd with sacred water that had been produced during his chanting by wax dropping from two lit horizontal white candles suspended over a metal bowl of water.

In Thailand there is an often used expression of "Same, same but different"  At first it is easy to snicker and dismiss such an expression.  However, after living here for a while, I have developed an appreciation for the phrase.  It captures some of the essence of being Thai and conveys the notion of being connected to something in a changing world.  For Buddhist life is change. Nothing remains the same  ... unchanged.

This Korb Siarn Khru ritual was the third that we attended and it was "Same, same but different"

The biggest difference in the ritual was the part of preparing the sacred water that is sprinkled on the devotees and attendees of the ceremony.

The water is produced pretty much in the same manner that Monks use in many of their merit making rituals.

The young Monk allowed the drippings from two white candles to fall into a converted Monk's bowl as he recited katas.

This year however was different, at the conclusion of the preparation of the sacred water, the Monk ate the fire from the candles.

The "eating of the fire" was not a carnival or street-performer feat.  The Monk,  a devotee and disciple of Por Gae Luesi Ta Fai was demonstrating his expertise of "Kasin Fai" - Fire Elemental Control.

Por Gae Lusi Ta Fai is a hermit wizard with a third eye.  He can stare at anything and make it burst into flames.

As the ritual continued a sort of mass hysteria developed in the devotees as the volume, intensity, and rhythm of the Monk's chanting increased.  Some of the devotees would have their bodies stiffen and go into spasms.  They would begin to hyperventilate followed by roars, squeals, and animal sounds. Their limbs would start to flail about followed by the entire body going into convulsive spasms.  The devotees who have Sak Yant tattoos adorning their body, are now in the possession of their internal animal spirits - animal spirits associated with their Sak Yant tattoos.
To be honest, there were moments when I felt very uncomfortable with all the screaming, growling, screeching, and  growling along with the highly unusual movements of the possessed people about me. Once or twice I thought about bolting out of the shrine - but it was just too interesting to leave.

The intensity quickly diminished once the young Monk sprinkled the devotees with the sacred water.

The devotees then scrunched forward to the Monk with their pre-prepared offering plates (candles, joss sticks, flower buds, three cigarettes and sprigs of leaves) along with their money offering.  The individual plates were gathered and placed first on a gold colored pressed metal tray and then transferred to the raised platform where the Monks were seated.

As their turn arrived the devotees, who had not made their offerings previously, would place themselves in front of the Monk involved in the ritual.  Once in place they would make an offering and give it to the Monk.

After accepting the offering and placing them on the raised  area off to the left from where he was seated, the Monk would start chanting.  It was a special chant called a "Kata".  Chanting a Kata is necessary to cast a spell.  As the Monk was chanting, he selected a Ruesi mask and placed it over the face and head of the devotee.  As the Monk's chanting became louder and more animated, the devotee tensed up with his arms and hands becoming rigid as if going into a catatonic state or becoming possessed - for some ; once again.

The devotees would grunt, howl, and screech the sounds of the animal or deity that was possessing them - their spirit.  The devotees would then start to writhe, crawl, jump, and hop as the spirit took control of their body.  To prevent damage to the devotee, Monk, observers and the shrine, layperson assistants flanking the devotee, would restrain the devotee as the possession reached its apogee.  The Monk would then blow upon the devotee to energize the Sak Yant tattoos and to complete the transference of the spell.  The Monk would then remove the mask.  The devotee, physically and emotionally spent, would then perform a wai (bowed, raised hands clasped in prayer position - the Thai demonstration of respect and gratitude) before leaving the shrine.

This was just a glimpse into the realm of the occult here in Isaan.  Interestingly the occult here is related to doing good and benefiting people whereas my previous view of the occult in the West was that it was related to doing evil.

There is always something to learn and experience no matter where you are or how old you are if you are only willing to get off the beaten track and interact with the ordinary people.

If you have seen it before, there is always the opportunity to better understand and gain greater knowledge.  As often is the case, there will be more than sufficient "Same. same but different" to also keep it interesting.

Korb Siarn Khru Ritual Gallery Available

Siarn Ruesi

A 24 photo gallery of the recent Korb Siarn Khru Ritual here in Isaan is now available for viewing and your consideration.

http://www.hale-worldphotography.com/Korb-Siarn-Khru-Ceremony

Korb Siarn Khru Ceremony - 2015 (2558)

Korb Siarn Khru Ceremony In the Isaan Countryside

Ruesi Masks

In a Wai Khru ceremony, devotees pay homage and demonstrate their respect for their teachers and the deities associated with their art or practice.  The term, "teachers", is not restricted to the people who are employed to teach reading, writing, and arithmetic.  Teachers in this sense of the word includes all those that have instructed, inspired, and trained others in a wide variety of matters.

Buddha is considered to be the greatest of teachers.  There are teachers of many things such as music, dance, martial arts, astrology, traditional healing, and magic.

The Wai Khru ceremony is not a Buddhist ceremony although Buddhism is often involved in the ritual.  The origins of the Wai Khru ceremony are in the Animist and subsequent influence of Brahmanism.  Animism was the original religious belief system of the native peoples of Thailand and in particular the inhabitants of the region referred to as Isaan (Northeast).  The history of Southeast Asia is fraught with migrations, wars, invasion, and subjugation. One of the consequences of the turbulent past was the spread of different religions and philosophies.  One of the religions that spread to Thailand was Brahmanism, the precursor of Hinduism, originating in Northern India but most likely spread in Thailand from Cambodia as part of the Khmer Empire.

Rather than eliminating the former Animist practices, beliefs and rituals with the arrival of Brahmanism, the old traditions were assimilated into the new system.  The same thing occurred later when Buddhism arrived from Ceylon.

This all makes for a very interesting and quite often confusing religious system which is practiced here in Isaan today.  Today, 95% of the Thai people are Theravada Buddhists but a vast majority of the Thai people's religious beliefs, practices, as well as rituals are vestiges or heavily influenced by Animism and Brahmanism.  The Wai Khru Ceremony is one example.

A Table of Offerings for May 1st's Wai Khru Ceremony

My ambition and goal in photography is "to show extraordinary people doing ordinary things.  In so doing, I wish to show how different people appear, to provide a glimpse of other cultures, to celebrate the diversity of mankind, and to demonstrate that despite our appearances, we are so much alike"

Attending large and well known events such as the Wai Khru Ceremonies and Korb Siarn Khru Ceremonies provide opportunities to meet my ambition and achieve my goals in regards to photography. I prefer the smaller, more intimate venues where there are not television cameras, reporters, or thousands or even hundreds of tourists.  These events and venues, where the people are conducting rituals for their own benefit offer much better opportunities to experience and better understand the event and its impact on the local people.

Living in Thailand and being married to an ethnic Lao, gives me many opportunities to experience and photograph "extraordinary people doing ordinary things."  Often I have opportunities to experience and photograph "ordinary people doing extraordinary things"  Often my wife, Duang, will get a phone call from someone in the extended family notifying her of some ritual, event, or thing that they believe that I would like to photograph.  Just as new religious systems have been assimilated, I have been assimilated into Duang's extended family.

Such an opportunity occurred once again on - May 1.  Duang had gotten a call earlier in the week that a Wai Khru Ceremony along with an associated Korb Siarn Khru Ceremony was going to happen at Wat Pha That Nong Mat, the "Outside" Wat in Tahsang Village.  We drove out to the Wat under the bright and hot sun through the parched sugar cane fields to the "Outside" Wat (the Wat outside of the village as opposed to the Wat inside the village).  The rainy season has not fully arrived yet so the farm land is dry and dusty

A Pig's Head Offering to the Spirits

At the perimeter of the Wat's grounds, near the small huts were the Monks sleep, we went to the small Ruesi shrine.  We had gone to the small shrine a few times for special rituals where Duang and her friend would be doused with buckets of water by the Monk in a special ritual and when Duang's youngest brother received some special blessing while wearing an ornate mask.  Visiting this shrine is not a common occurrence for us.

Three pavilions had been erected around the shrine with plastic chairs set up for people  to sit out of the strong sun light.  In front of the shrine a large folding table covered with a white cloth had been set up.  Upon the white cloth covered table there were many objects associated with the upcoming ritual.

There was a Pahn Sii Khwan, a centerpiece made by local women out of fresh banana leaves, jasmine buds and chrysanthemums, along with a smaller handmade arrangement on the table along with food offerings to the spirits and deities. The main food offering was a  cooked pig head.  Offerings of a pig head are not common and typically reserved for special occasions. There were also offerings of eggs, pineapple, cooked prawns, sweet potatoes, coconut, cooked duck, oranges, limes, bananas, mangoes, prepared bananas, sticky rice and coconut wrapped in banana leaves, apples and some bowls of special desserts.

Ruesi (Luesi) Mask - "Siarn Ruesi"

The table also had a silver colored pressed metal ornate tray upon which rolled up sai sin (sacred) string, a tiger skin cloth and a full life sized Ruesi mask (Siarn Ruesi) and a pumalai of chrysanthemums along with jasmine buds.  These items all symbolize things for and in the ritual.

Pumalai symbolize and celebrate beauty of this life but as they age and deteriorate they remind people of the impermanence of this life as well as the fate that awaits all of us.  The tiger skin patterned cloth is symbolic of Ruesi, hermits of the forest some of who make Sak Yant (magical tattoos). In another  silver colored pressed metal ornate tray containing the sweet potatoes were lotus flower buds, white candles and joss sticks.

The young Monk of the Wat performed an typical offering ritual outside at the white covered table while devotees sat in chairs underneath the pavilions.  After completing this part of the ritual, he went inside of the shrine for the remainder of ceremony - the Korb Siarn Khru Ceremony.

Children Observing the Korb Siarn Khru Ceremony Outside of the shrine

The Ruesi shrine was very congested.  One wall of the room was covered with statues and masks related to Ruesi. High on two walls of the shrine panels with many Yant symbols - symbols thousand of years old.  Ruesi is a hermit sage that is prominent in several legends as well as stories in Thai folklore.

Ruesi were and are hermit sages who spend their time meditating and developing their psychic powers - sort of like wizards.  They collect magical herbs, and minerals.  Using magical ingredients they produce love charms, spells and powerful amulets. The goal of the Ruesi is to help others have a happier life by telling their fortunes, conducting rituals and making spells to reduce the effects of bad karma.  Ruesi also are able to ward off evil spirits.  They also help people by protecting them from enemies.  Certain rituals performed by Ruesi can bring good luck and fortune to their devotees. Some of the Ruesi make Sak Yants, the magical and powerful tattoos know throughout this world.

I was about to once again dip my toes, if not enter once again, into a new world, the world of the occult in Thailand - "Saiyasart" (waes -magical spells).

As Dorothy said in the Wizard of Oz - "Toto, I've a feeling that we're not in Kansas anymore" or at least any parts of Kansas that I visited some 21 years ago!

One of the most important Ruesi rituals is performed once a year is the Korb Siarn Khru - laying the Ruesi mask of the master teacher, Ruesi Por Gae, on the devotee  The Korb Siarn Khru is performed during the Wai Khru Ceremony.  The Siarn Ruesi mask is a full sized mask with head dress with an open mouth, three eyes, two teeth sticking out of the mouth, a moustache, and a beard.  There are also masks of other deities within the Ruesi pantheon - some of them being tigers, elephants, yaks (giants) and other creatures.

Siarn Ruesi As Part of Shrine

Inside of the shrine there was a matrix overhead formed by stringing sai sin  across the room in a checkerboard pattern.  Where the sai sin intersected, separate lengths of sai sin were coiled up.  As the devotees entered the shrine they uncoiled the sai sin and wrapped the free length around their head connecting them physically and spiritually to the Buddha image in the corner of the room, the Ruesi image and the items used by the Monk in the ritual.  A thick sai sin dropped down from the overhead grid just to the right of the Monk conducting the ritual.  He held the thick cord in his hand and several times during his incantations would violently pull on the heavy cord causing the entire grid to pulsate up and down in rhythm to his chanting.  It was at this time that things started getting intense and for many people - very intense.

A Devotee Exhibited the First Signs of Spirit Possession

As part of this initial ritual which involved all the devotees as a group of roughly 20 people, the Monk would sprinkle the crowd with sacred water that had been produced during his chanting by wax dropping from two lit horizontal white candles suspended over a metal bowl of water.

A sort of mass hysteria developed in the devotees as the volume, intensity, and rhythm of the Monk's chanting increased.  Some of the devotees would have their bodies stiffen and go into spasms.  They would begin to hyperventilate followed by roars, squeals, and animal sounds. Their limbs would start to flail about followed by the entire body going into convulsive spasms.  The devotees who have Sak Yant tattoos adorning their body, are now in the possession of their internal animal spirits - animal spirits associated with their Sak Yant tattoos.

It was quite an experience being in the midst of all this confusion and intensity.  Rudyard Kipling's poem, "If" comes into my mind after the event.

If you can keep your head when all about you
Are losing theirs ...
Yours is the Earth and everything that's in it,
And---which is more---you'll be a Man, my son!                        

To be honest, I had anticipate a certain degree of this when I first entered the shrine.  I positioned myself between the two stations where the Monks were situated. I was just to the right of the young Monk that conducted the ritual.  I was also next to a huge young man, a Thai man, perhaps the biggest Thai I ever saw - I estimate that he was 2 meters tall (6' 3") and 135 KG (300 pounds) and muscular - he looked like an NFL player!  He and about 4 other young men were responsible for controlling the people who had gotten out of control due to spirit position.  They would restrain the people, talk gently to them and as a last resort lift the people off of the ground.  It is widely known that to bring someone out of spirit possession you need to get their feet off the ground - it works about 95% of the time.  If it does not work - you get the possessed to lay flat on the ground and ride out their possession.  I have also used the technique of pulling on their ear lobe three times (signifying the three gems of Buddhism) to bring people out of spirit possession.  Perhaps it was really the realization that a falang (foreigner) was trying to bring them back that actually snapped them out of their possession.

For additional protection I had one of the shrine's structural columns at my back and a Rusei shrine also on my back.  That was one direction that I did not have to worry about.  I did not have to worry about in front of me where the Monks were.  I figured that the huge Thai guy had my left flank covered leaving me to only worry about my right flank.

To be honest, there were moments when I felt very uncomfortable with all the screaming, growling, screeching, and  growling along with the highly unusual movements of the possessed people about me. Once or twice I thought about bolting out of the shrine - but it was just too interesting to leave.

Lan Sai (Grandson)  Peelawat Enthralled By the Ritual

The intensity quickly diminished once the young Monk sprinkled the devotees with the sacred water.

Sprinkling Devotees and A Falang With Sacred Water

The devotees then scrunched forward to the Monk with their pre-prepared offering plates (candles, joss sticks, flower buds, three cigarettes and sprigs of leaves) along with their money offering.  The individual plates were gathered and placed first on a gold colored pressed metal tray and then transferred to the raised platform where the Monks were seated.

Monk Accepting A Batch of Offerings

As their turn arrived the devotees, who had not made their offerings previously, would place themselves in front of one of the two Monks involved in the ritual.  Once in place they would make an offering and give it to the Monk.

A Lady-Boy Makes Offering to the Monk

After accepting the offering and placing them on the raised  area off to the left from where he was seated, the Monk would start chanting.  It was a special chant called a "Kata".  Chanting a Kata is necessary to cast a spell.  As the Monk was chanting, he selected a Ruesi mask and placed it over the face and head of the devotee.  As the Monk's chanting became louder and more animated, the devotee tensed up with his arms and hands becoming rigid as if going into a catatonic state or becoming possessed - for some ; once again.

Placing A Ruesi Mask On the Devotee's Head

A Devotee, Wearing A Siarn Ruesi, Tenses As He Becomes Possessed

The devotees would grunt, howl, and screech the sounds of the animal or deity that was possessing them - their spirit.  The devotees would then start to writhe, crawl, jump, and hop as the spirit took control of their body.  To prevent damage to the devotee, Monk, observers and the shrine, layperson assistants flanking the devotee, would restrain the devotee as the possession reached its apogee.  The Monk would then blow upon the devotee to energize the Sak Yant tattoos and to complete the transference of the spell.  The Monk would then remove the mask.  The devotee, physically and emotionally spent, would then perform a wai (bowed, raised hands clasped in prayer position - the Thai demonstration of respect and gratitude) before leaving the shrine.

A Possessed Devotee Being Restrained

Monk Using A Walking Staff to Help Break A Particularly Strong Possession

So what was that all about?

In the Korb Khru ritual, devotees believe that they receive very powerful blessings, are rid of evil influences and black magic is eliminated,  In addition, the merits and strengths of the ancient Ruesi Por Gae, the master teacher of all Sak Yant practitioners.  The Master Teacher, Kroo, protects devotees of his teachings that have passed through the ages amongst the teachers from word of mouth.

I learned from Duang that the young Monk at the "Outside" Wat had studied under the very famous Sak Yant master - Luang Pi Nunn at the famous Wat Bang Phra near Bangkok..  People often remark that it is a small world obviously referring to this physical world but apparently the spirit world is also somewhat finite.

A Devotee With Sak Yant Tattoos Receives A Spell

The Korb Siarn Khru and subsequent Wai Khru Ceremony at Tahsang Village lasted from 10:00 A.M. to 3:00 P.M.  People, all of them from local villages, arrived by motorbike or pick up truck. There were five waves of roughly 20 devotees at a time undergoing the the laying of the mask and white magic spell.

There were no tourist vans or tour buses. It was a event for ordinary people - local people.  It was an extraordinary event - a great opportunity for photography and a special opportunity to experience a unique aspect of Thai culture.

Although I did not participate in the ritual, just experiencing and photographing it, Duang told me that I had earned merit as well as she because we had purchased and distributed soft drinks along with drinking water to the people.  Her cousin had prepared a big pot of food - Pad Thai that we also distributed.  Another family donated and distributed ice-cream - earning them their merit for the day.


This was just a glimpse into the realm of the occult here in Isaan.  Interestingly the occult here is related to doing good and benefiting people whereas my previous view of the occult in the West was that it was related to doing evil.

There is always something to learn and experience no matter where you are or how old you are if you are only willing to get off the beaten track and interact with the ordinary people.

If you have seen it before, there is always the opportunity to better understand and gain greater knowledge.