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.

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

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.

* 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.

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