Magical Herbs used by Thai Lersi Hermits

A short video documentary made in the garden at the Asrom Por Taw Guwen, home ashram of myself (Ajarn Spencer Littlewood), which reveals some of the magical and sacred herbs and woods used by the Thai hermit sages, which they use in the making of Sacred amulets sacred oils,balms, and other substances for magical arts and healing. 

Paya Wan Dork Tong golden flower

Paya Wan Dork Tong golden flower herb

This is just the beginning of the initiation phase of the project to develop a sacred magic herb garden, which will be a living demonstration and Museum of sacred herbs trees and flowering plants, which are used in type buddhist amulet making, healing, and for other magical and supernatural purposes. 


The garden which begins here tentatively, once installed in the final location after we have obtained a piece of land in order to begin building and speeding up the project, hopes to become a living museum of Sacred plants, which will have informative plaques in front of each area of plants which will inform you of their uses, and their properties and their names.

This particular group of magical herbs are of the Maha Sanaeh Metta Mahaniyom variety of sacred herbs, apart from the earth of the Plai dam root, which is very well known for its anti black magic and Maha Lap & Kong Grapan Chadtri properties, and for its use in the famous Pra Khun Phaen amulet, as well as for being used most often in the making of Khmer necromantic amulets.

Paya Wan Dork Tong leaves

Paya Wan Dork Tong leaves

 amongst the herbs already cultivated now include  The following; Paya Wan Sanaeh Jantr (Red and white versions), Paya Wan Dork Tong, Wan Joong Nang, Dton Ga Hlong, Wan Plai Dam, Paya Wan Chang Pasom Khloeng, and other herbs, such as the Nang Kwak herb.

Dton Ga Hlong tree

Dton Ga Hlong tree – The pods of this tree, are especially favoured to use the seeds, for inserting into the rear face of lockets and also for immersing in sacred oils

The Dton Ga Hlong tree renders beautiful spindly long petalled white flowers which are believed to have one of the most powerful Maha Sanaeh effects of enchanting the hearts of others, especially the opposite sex.

Paya Wan Sanaeh Jantr moon charm herbs

Paya Wan Sanaeh Jantr moon charm herbs

 Paya Wan Sanaeh Jantr moon charm herbs in two different types have been successfully cultivated, both white and red versions. There is also a green version, which has not yet been found and planted.

some sacred gold and silver and herbs were dominated from the famous Khao Or temple, it’s about being cultivated to increase their quantity.

Paya Wan Ngern (silver leaf herb), Paya Wan Tong (gold leaf herb)

Paya Wan Ngern (silver leaf herb), Paya Wan Tong (gold leaf herb). please has almost saved donated by a Devotee, in direct lineage with the Khao Or Masters.

Some of them have been kept in root, herb, and bulb and leaf form, and some woods and constantly collected, as they fall off and dry, for usage in amulet making, which will be documented and published as it happens.

roots and bolts of sacred herbs

roots and bolts of sacred herbs

Plai dam roots are useful not only for the roots & leaves & flowers & extract oils, but also the earth is used to mix in with sacred powders for the making of amulets Center Pra Khun Phaen

Plai dam roots are useful not only for the roots & leaves & flowers & extract oils, but also the earth is used to mix in with sacred powders for the making of amulets Center Pra Khun Phaen. 

Please stay tuned for more documentaries, as we document the story of the development of the Buddha magic project, the sacred herb garden, the Museum of Sacred Yantra, and the Asrom Por Taw Guwen ashram, which intends to open the doorway for foreigners to enter, and approach, the inner mysteries of the Lersi Hermit path, and the Path beyond that, which leads us to walk in the footsteps of the lord Buddha, towards purity, and Arahantship, which is Buddhahood.


The Thai Lersi and The Indonesian Resi

The Thai word ‘lersi’ (or ‘ruesi’) and the Indonesian equivalent ‘resi’, are both derived from the Indian ‘ṛṣi’, or ‘rishi’. Originally it is a term used to define a seer. But since the seers spent most of their time in seclusion, society labelled them as reclusive, i.e. a hermit. The traditional hermit, then, is someone who stands outside of society, and  devotes himself to the practice of world renunciation. He thus strives to attain liberation through performing ascetic practices, such as vasting, self-denial, yoga, meditation.

If, however, we examine the contemporary situation for the lersi in modern day Thailand, then it becomes clear that the traditional role of the seer has altered significantly throughout the centuries. It seems that, today the lersi have become an integral part of Thai Hindu-Buddhist beliefs, and as such they play an indispensable role in the performance of rituals. But this may at first seem a rather radical change; from originally being a reclusive, the lersi suddenly turned into an important spiritual person who is actively involved in social matters. Though, in fact, in ancient times, the lersi have always been important mediators and spiritual mediums in the royal court of Thailand.

This is a tradition which dates back to the Cambodian Angkor Dynasty, when the Khmer rulers often used to consult Brahmin priests for advice. But where the Cambodian lersi were (Brahmin) priests of an institutionalized religion (Hinduism), the Thai lersi are certainly not regarded as strictly Hindu or Brahmin ascetics, for their form of practice has become inseparable from Buddhist and already existing animist beliefs.

The same goes for the Indonesian resi, who once were important spiritual advisors in the time of the great Hindu empires of Singosari (1222–1292 CE) and Mojopahit (1292–1500 CE), but later, after the arrival of Islam on Java in the early sixteenth century, returned back to the forest, where they would hide to avoid persecution. Not surprisingly, the word ‘resi’ soon became a taboo, because the general meaning implied a practitioner of Hindu beliefs. Hence, the term ‘resi’ was now being used only to refer to the mythical saints from the past, namely those of the famous Hindu epics, the Rāmāyaṇa and the Mahābhārata. And so, the Indonesian resi became key figures in the mystical Kejawen teachings.

Yet the resi practitioner did not entirely disappear from the scene in Javanese society. On the contrary, although they are now rarely called ‘resi’, people are still very much familiar with the spiritual hermit, but rather do they refer to them as ‘dukun’ instead. A dukun, however, is a hermit in a broader sense; he is an ascetic, a yogi, a shaman, and a herbalist. And just like Thai lersi, they make and consecrate amulets and talismans, produce alternative medicine, perform ritual ceremonies, and provide astrological counseling. Both the Thai lersi and the Indonesian resi or dukun, are believed to be spiritual mediums with powerful psychic abilities.

But obviously, in Thai Buddhist society there is more room for mystics, and thus the lersi have successfully managed to establish an ashram of their own within contemporary society. In Indonesia, however, society generally seems to be less tolerant in regard to the path of the resi, which is why they often choose to remain more in the background. Unlike in the city of Bankok in Thailand, where one can relatively easy find several addresses of various ashrams, the resi in Indonesia usually reside in far more remote areas away from the big cities. But perhaps, precisely because of reasons as such, the ancient traditions of the Indonesian resi have been well preserved throughout the centuries, and are still being practiced according traditional method to this very day.

Author; Mas Rodin (Indo Magic, Dukun.Com)