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)


Piti Bucha Kroo Dtamnak Phu Lersi Narai Ban Phaew

Wai Kroo Ceremony of Phu Lersi Narai Ban Phaew – performing Krob Siarn Por Phu Lersi Ta Fai and blessings. Krob Siarn is the Lersi Mask Inititation Ritual top bering Blessings and Protection on the devotee for the whole year, and to retake the 5 precepts with the offering of the Khan Kroo and receiving of the Five Khanda(Rap Khant Ha) blessing.

Lersi Narai ฤาษีนารายณ์

An exorcism is performed on a disabled Devotee, who is apparently possessed with an aggressive spirit who insults Por Gae. Por Gae then sends a Sacred Na (a kind of Yant spell for protection) inside the Devotee at point of the ritual sword, and performs an exorcism with the Lersi Mask of Por Gae to exorcise the spirit, and protect with blessings.

The red liquid emerging from Por Gae’s mouth is Betel and Areca nut, which is a habit Por Gae has, and is part of the peculiarities of Por Gae when he enters the body of the Medium, that he must have Betel and Arca nuts to chew on. Por Gae does not perform Krob Kroo Lersi Mask Initiation on every Looksit, rather only on selected ones.

Related Reading
Por Gae Lersi Ta Fai
Krob Siarn Por Gae Lersi Ta Fai – Lersi Mask Initiation Ceremony
Kata Wai Kroo Yant 108

Bucha Kroo Isan Style – what to Offer and Chant

Offerings to the Kroo (Isan Style)

Krueang Sakkara Kroo Dtamrap Isan – Offerings to the Kroo Ruesi Deva in the Isan (North Eastern) Magical Tradition
If you are to Practice Ruesi-Ism or Thai Occult Practices, and applied Magical Methods of  Thai Saiyasart, you must perform the proper Ceremony and Offerings to the Kroo. It is said that one can go Insane if a Ceremony is Performed without the complete formula and offerings.

The Following Items must be included in the Ceremonial Offerings;

  1. Five sets of ‘Khaw tork’ (puffed rice)
  2. Five  ‘Khan Kroo’ (deep Vase-like bowls used in Wai Kroo Ceremonies
  3. Five  ‘Tian Lem Baht’ (Candles weighing one Baht – an Imperical Weight measurement equal to about 25 Grams)
  4. Seven Cones of ‘Khan Mak Bpeng Jet Yord’
  5. One ‘Hor Nimont’ (white cloth)
  6. Ten One Baht Coins in appeasement to the Devas
  7. One Salerng (quarter Baht) for the Kroo

Perform the Ceremonial Offerings on a Tuesday – if any of the Offerings in the List are Missing, then the Practitioner could go Insane. Once the Offerings and Ceremony if complete, oyu can then take the ‘Khan’ (receptacle full of the offerings) and place it at the head of your bed, and prostrate and pray to it every Evening before sleeping.

If the Practitioner is going to perform any Spiritual Services, such as healing ill devotees,, blessing of houses, farm fields, exorcisms or the putting to rest of Ghosts, Bhutaa and Demons, then He or She should ‘Yok Kroo’ (perform Ceremonial offerings to the Kroo and Make the Mantra Invocations), before beginning the work to be done. It is always of prime importance to pay reverence and invoke the protection of the Kroo before performing any Magical Invocations or Ritual Ceremonies. One must be protected by the Kroo Lineage Masters when entering the paths of Sorcery.

‘Khan 5’ means 5 repeated sets of Offerings within one Receptacle.

Khan Wai Kroo from South Thailand Tradition

* The items in the Khan Kroo Vary from Tradition to Tradition.Almost all of them however, have Lotus Flowers (unopened) 5 for Khan Ha, 9 for Khan Gao, and 16 for Khan Sip Hok. Generally, only Khan Ha is administered to Devotees. Any person practicing Thai Saiyasart or Khmer Sorcery, must receive the Khant Ha and maintain observance of at least the Five Buddhist Moral Precepts.

Khan Kroo, Pan Kroo - Offerings to the Guru Deva Ruesi Hermit

Kam Bucha Kroo

Saatu Akkiitaanang Paha Bpubp-phang Sine Tadtawaa Asii Dtigabp Bpa Godtiyo Athiruubpo Mahaabpanyo Taaraendto Bpidta Gadt-Dtayang Nippaanang Bparamang Sukhang.

The Practitioner and Student of Montra Akom (Spell Casting and Mantra Invocations) must ask the Triple Gem for Forgiveness before beginning any Ceremony. Offenses against the Triple Gem which arerose from Bodily, Mental or Speech involvements. Also one must ask forgiveness for the states of heart (moods and inclinations) which one has had which were harmful towards others, or angry, jealousy, vengeful, and other such contaminated instincts.

If we do not perform the Ceremony of Prayer to ‘Khor Khama Tote’ (as Forgiveness), then the Practitioner will experience ‘Karmic Blowback’, and suffer for it. The Heart and Mind must be coaxed into becoming Pure. A mind and Heart which is Impure, can not develop Great Power, and his Spells will not have much Magic at all.

Kam Khor Khama Pra Radtana Dtrai

Saatu Ajjayang Ajjayo No Mae Pandtae Ajja Kamaa Yathaa Paalae Yathaa Munlahae Yathaa Agusalae

Mae Mayaa Paladtaa Jidt-Dtaa Akaarawa Akaarawaa Puttadtima Tammadtima Sangkadtima Ma Ma Radtanadt-dtayae Gaayaena Waajaaya Ma Na Saa No Pandtae Pini Puttang Pini Tammang Pini Sangkang Ajjayang Ajjayadto Bpadtikanhaadtu Aayadting Pandtae Sangwarae Yaama Saggajja Karu Kaarawa Aedtaa Amhaagang Sukhang Hidtaaya Makkaphala Nippaana Bpajjayo Hodtu Adiidtatosang Bpajjubpannatosang Gaayagammang Wajiigammang Manogammang

I have Transgressed against the Buddha, Dhamma and Sangha be it Bodily, with Spำech, or within the Heart and Mind, both known and secretly – I (Say Your Name and Surname) am full of Impurity and Bad Karmic Residue, due to Lobha, Tosa and Mokkha (Greed, Anger and Ignorance – the 3 Mind Poisons) – May My Sins of the Past or the Present, be retraced and Forgiven by the Triple Gem and Disappear in this Very Moment Place and Time – Saatu.

Relevant Links;

Kata Wai Kroo Yant 108