🖤 Sarvatri 🖤

Discretion:

This post does not cover all ethnic groups present in modern-day Southeast Asia. If you wish to share about your own people and culture, you are welcome to do so separately.

This page reflects my personal exploration of SEAblings and linguistically related groups tied to my South and Southeast Asian ancestral heritage.

Mon-Khmer groups (Austroasiatic Linguistic groups)

Brao (Brau):

Based in modern-day Cambodia, Laos, & Vietnam

Both men and women were tattooed around age 15 (a practice once illegal in Laos) as it believed to be a form of protection from tigers.

Katu (Co Tu):

Based in modern-day Laos and Vietnam.

Women traditionally tattooed their faces but can’t find any other info beyond this except photos

Laven (Lawae):

Based in modern-day Laos

They are related to a tribe of the Katu where the designs are parallel to the padil yaya tattoos worn by Katu men

Per the reference in the sources slide, the Laven women continue to have traditional facial tattoos

https://vanishingtattoo.com/indochina_tattoo_history_2.htm

Alak:

Based in modern-day Laos

It was a past custom for Alak women to tattoo their faces, but this has now faded

Khmer:

Tattoos in Khmer society are related to our traditonal tattoos called Sak Yantra. It’s common to see body tattoos, not facial but that is not to say that you won’t see some select facial tattoos.

PERSONALLY SINCE I HAVE ENCOUNTERED ELDERLY KHMER MEN WITH FACIAL TATS ON THEIR FOREHEAD, I am listing the Khmer people here.

The physical symbols that I’ve seen on elderly Khmer men are small forehead tats and the symbols relate to divination, specifically historical influences of Hinduism and Buddhism for Sak Yantra

SIDE NOTE:

Basing this on our religious upbringing, having it on the forehead can relate to the third eye if the elderly Khmer man does have a Sak Yantra there. But it could also relate to divination and navigating one’s inner wisdom and intuition. Good luck and so on.

There’s layers to it based on the symbol but I ain’t gonna get into all of that lol

QUICK KHMER HISTORY

Facial Tats as “punishment” in ancient Khmer society

The historical reference that is currently available about facial tats comes from a Chinese diplomat Zhou Daguan.

In The Customs of Cambodia, it states that facial tats were a form of punishment during the Khmer Empire.

So a recaptured slave would end up having their face tattooed.

And this would a blue mark tatted on their face.

Austronesian Linguistic Family

Indonesia & Philippines:

Mentawai, Dayak, and various Filipino Cordilleran - peoples

This includes Igorot, Bontoc, Ifugao, Kalinga, Ibaloy, Kankanaey, Tinguian, and Isneg who have also practiced this art of facial tattooing.

Visayan warriors also earned tattoos that could extend to the face for the most courageous acts

Sino-Tibetan Linguistic Family

Myanmar:

Women of various Chin groups in Myanmar’s Chin State were known for their elaborate, full-face geometric tattoos

And these tats were often intended to protect them from being taken by outsiders.

But does not apply to all ^^^

Some facial tats are for beauty and so on

https://www.bbc.com/travel/article/20161216-myanmars-tattooed-chin-women

Myanmar/India:

Among the Konyak Naga of Northeast India and Myanmar, facial tattoos were a mark of bravery, traditionally earned by men for taking an enemy's head like a medal of honor

Side note...that’s kind of badass but fun fact, in the 1960s, headhunting was banned in India

Myanmar/China:

Amongst the Dulong or Derung, facial tattoos were exclusively worn by women to prevent abduction

https://factsanddetails.com/china/cat5/sub87/entry-4388.html

References:

Brao (Brau):

https://www.dylangoldby.com/tattoos-of-asia/brao-attapeu-province-laos/

https://joshuaproject.net/people_groups/print/10960/LA

https://www.jstor.org/stable/j.ctvz0h8kw

Katu (Co Tu):

https://volotour.com/distinctive-cultural-features-of-the-co-tu-people/

https://www.alamy.com/katu-woman-with-traditional-face-tattoos-bolaven-plateau-laos-image7793173.html

chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/http://www.worldmap.org/uploads/9/3/4/4/9344303/laos_profile.pdf

Laven (Lawae);

https://vanishingtattoo.com/indochina_tattoo_history_2.htm

Alak:

https://wearelao.com/standard-page/attapeus-ethnic-diversity/

https://factsanddetails.com/southeast-asia/Laos/sub5_3c/entry-2964.html#:~:text=Mon%2DKhmer%20minorities%20found%20in%20southern%20Laos%20include,Kaleing%2C%20Katang%2C%20Lavai%2C%20Laven%2C%20Nge%2C%20Nyaheun%2C%20Oung

Indonesia and Philippines:

https://ph.usembassy.gov/research-and-documentation-of-traditional-tattoos-of-the-philippine-cordilleras/

https://library.wwu.edu/tattoo-traditions-asia-ancient-and-contemporary-expressions-identity

https://inkedmag.com/original-news/igorot-headhunter-tattoos

chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://fslmjournals.taylors.edu.my/wp-content/uploads/SEARCH/SEARCH-2016-8-2/SEARCH-2016-P1-8-2.pdf

https://www.researchgate.net/publication/318663444_The_traditional_tattoos_of_the_Philippine_cordillera_region_A_study_on_their_differences_in_appearance_causes_and_discursive_strengths

Dulong:

https://www.scmp.com/news/people-culture/article/3330610/china-dulong-ethnic-women-tattoo-faces-prevent-abduction-drink-alcohol-instead-water

Piercings: Oral Stories

This is from my parents’ lived experiences back in 1950-60s Northern Cambodia.

Locally it was known amongst those in their district that there were some people in other villages who did have nose piercings but they said, it wasn’t a common thing in mainstream Khmer Culture.

As for stretched ear lobes, they said that this was common to see amongst Khmer Daeum (aka highland groups) and that some of them even had tiny face tattoos.

Something to note, they only generalized and didn’t specify which type of Khmer Daeum groups.

I was unable to find any direct quotes for earlobe stretching but the previous slide is based on my folks’ lived experiences and the individuals they encountered in Northern Cambodia. For me, I can infer that where our family is from in Northern Cambodia, folks did practice earlobe stretching and some did have tiny face tats. And unfortunately, from my parents’ lived experiences in the 1950-60s, there were fellow Khmer people who did look down on earlobe stretching and tats with disgust. Which they say is ironic. Nonetheless, I do believe this stigma also stems from French colonial influences but no direct source links it. But I mentioned this because there are accounts of them devaluing indigenous features and customs.

Let me say this with discretion.

But let’s avoid mixing reality with idealistic values.

As much as we encourage Khmer values of respect and acceptance within the Khmer community, let’s be for real, that’s not always realistic.

There are people in the community who do look down on others.

Now, two things can be true at once: yes, foreign views and outside influences may have exacerbated these negative and discriminatory attitudes, but that doesn’t erase the fact that individuals themselves within the community continue to hold such views and act on them towards their own people.

Let’s learn about varied Mon-Khmer groups

So the term, Mon-Khmer is more of a linguistic label under the Austroasiatic group.

However, from a cultural context, amongst my elders, they would use the phrase “Mon-Khmer” as an umbrella term to refer to one of the main groups but indigenous peoples of Southeast Asia. (so, other indigenous groups exist outside of this)

Some Mon-Khmer Groups:

Khmer

Mon

Katu, Bru, Sedang, Kuy

and many more

Alright.

Let’s explore some possible influences based on my personal upbringing and exposure to religious practices within khmer culture

Karnavedha (Sanskrit: कर्णवेध)

Karna (កាណ៌): មានន័យថា ត្រចៀក = Ear

Vedha (វេធៈ): មានន័យថា ការចោះ ឬការទម្លុះ = Piercing

To simplify, in Hinduism, it’s an ear piercing ceremony to open the inner ear to receive sacred sounds.

----

In Khmer Traditions and local adaptions, we do have a traditional ear piercing ceremony but usually it’s a protective ritual and to symbolize like protection, blessings, and all of that.

Royal Symbolism

If you look in detail at Khmer Sculptures and all of that, a lot of deities are depicted with heavy jewelry.

And from how I grew up, the elongated earlobe depiction usually related to Buddha. So, logically, most likely linked to divinity and wisdom.

And probs enlightenment.

And you know back then how Royals were viewed so more sybolism there too about spirituality and stuff.

Sources

Colorism and Devalue of Indigeneity:

Heinrich Böll Stiftung, "Colorism and the Cambodian Ideal of White Beauty"

Brau/Brao People;

https://preciousheritageproject.com/the-brau/

https://e.vnexpress.net/news/life/arts/when-broken-earlobes-were-music-to-the-ears-of-a-community-3939581.html

https://m.joshuaproject.net/people_groups/print/10960/CB

https://special.nhandan.vn/brau-ethnic-group/index.html

Earplugs (Archaelogical):

https://www.britishmuseum.org/collection/object/A_1890-0208-57

https://www.bmimages.com/preview.asp?image=01613722141&itemf=0001&itemstep=1&itemw=4&itemx=20

Bas-Reliefs:

https://www.khmertimeskh.com/501676668/little-known-but-enchanting-banteay-chhmar/

Seams of Change:

Let’s learn about guardian angels and/or guardians spirits in Khmer Culture but specifically, humans who have guardians that are of high levels of divinity and spiritual power. Do note that other than humans of high merit and spiritual lineage, spirit mediums and shamans also fall under this category of having គ្រូកំណើត

Example:

Rup Arak

Mae Moht

Kru Boramei

Part 2 - Exploring Other Terms

If you're looking for Part One -> Link

As mentioned in Part 1 of this Short Series, we don’t have an exact term for mediums and shamans. Why?

Because cultural context matter...and roles are fluid…and

(1) in the Khmer Language, we have multiple ways to say things

[for the ppl learning Khmer...Good Luck bahahah]

(2) sometimes, roles are lumped together under one term so, a word may or may not have different meanings classified under it

For Example:

រូបអារក្ស | ruup-ara’k This term refers to a spirit medium But another term that people may use interchangeably as well is មេមត់ | mae-moht

Quick Recap of Part 1

រូបអារក្ស | ruup-ara’k

a spirit medium that can be possessed by ancestral spirits, genies, protective spirits, ghosts, etc

They are possessed through proper rituals accompanied by specific Traditional Khmer music

ភ្លេងអារក្ស | plaeng-arak

Traditional Khmer music played during a seance especially during the ritual to call a spirit

លៀងអារក្ស | lea’ng arak

This is what they call the practice/ritual to call the spirit

What’s involved tho? ភ្លេងអារក្ស (plaeng-arak) and food offerings to ancestors/guardian spirits and/or the offerings may be to appease any other malevolent/benevolent “entities”

In Short...

រូបអារក្ស | ruup-ara’k and មេមត់ | mae-moht

Both terms refer to spirit mediums that serve as a physical vessel for spirits/entities through proper shamanistic rituals/practices

They are specifically chosen by the local or territorial spirits to act as a “connection” to this realm and are possessed by them through rituals

Their role serves an important purpose in Traditional Khmer Healing Methods

When a spirit medium is possessed... people can consult the Rup Arak or Mae-Moht, who is possessed and in a trance to ask the spirit how to:

solve issues such ask diagnosing illnesses,

identify misfortune,

request protection,

and so on.

You thought that was the last term for “spirit mediums” in the Khmer Language? 🤣🤣 Nope.

គ្រូបារមី | kru-boramey

They are considered the most powerful mediums and/or shamanistic healers

They are the Senior Masters who can negotiate, command, and control spirits especially high-level spirits and guardians of the land

As they are Masters of Esoteric knowledge and Invocation, they are considered to have high levels of spiritual authority either through:

lifetimes of merit,

their family lineage,

personal mastery of mantras, and so forth

Unlike the other two terms for spirit mediums, Kru-Boramey cannot be possessed by a spirit. Instead they remain conscious and in control.

They may enter a meditative state to invite said Boramey spirits to to channel power and energy.

They may then receive a surge of intuitive knowledge like a" musician in the zone".

Shamans or Traditional Healers?

What is a Kru Khmer = គ្រូខ្មែរ ?

They’re a healer/practitioner of Traditional Khmer Medicine

It’s technically an “umbrella” term that encompasses different subsets, kind of like the word “doctor”

There’s many types of Kru Khmer but within this broad term, not every Kru Khmer is the same.

Some may lean towards divination or fortune-telling but that doesn’t necessarily mean that they’re spirit mediums or psychics.

This term, Kru Khmer is pretty fluid because individuals can fall into multiple different subsets (aka roles).

So, a “shaman” can also just simply be called a Kru Khmer.

EXAMPLE:

In our family, there are branches of the family who are Kru Khmer but each individual’s expertise in Traditional Khmer Medicine all vary. An example would be a family of doctors, not every single family member would have the same focus or skill. Their interest may vary. To get back to the point, some members of our family could be included in different subsets so, it overlaps. Like some may be ‘shamans’ but in the form of meditation and/or herbal medicine Or some are practitioners who have varied psychic abilities and/or may utilize divination tools to divine future events or oversee spiritual illnesses That is why I say, in a Khmer Lens, some subcategories of Traditional Khmer Medicine and Healing Practices may overlap and can be fluid (it’s dependent on the practitioner )

Direct Translation of Shaman?

Someone mentioned that this term, Kru Maw = គ្រូហ្ម may be the direct translation for “shaman” buuuuuut I’ve always known Kru Maw/ = គ្រូហ្ម to be:

An umbrella term that includes various types of folk medicine practitioners and healing.

And just another way to refer to Mahout or aka elephant trainer

So, I think we all have different cultural and linguistic influences because our family commonly uses these compound words in the Khmer Language:

Kru Khmer = គ្រូខ្មែរ for anyone that falls under that category [e.g. shamans, spirit mediums, astrologers, etc]

អ្នកហ្មដំរី | Neak-Maw-Damrei for Mahout

ដង្ខៅហ្មដំរី | Da’ng-Kow-Maw-Damrei for Chief/Master of Mahouts

Possible Etymology of ហ្ម

Hypothesis #1:

From शवर (śavara) - "Forester, Hunter, Mountaineer"

The word śavara refers to a person belonging to a forest-dwelling tribe, a mountaineer, or a hunter. In the context of Sanskrit literature, it often carries a connotation of being "barbarian" or outside the Brahmanical social order, associated with the wild, uncivilized areas.

The transformation from `śavara` to `hma` is plausible but highly speculative:

śavara → savar (loss of palatal sibilant) → hmar (spirantization of 's' to 'h', a common shift) → hma (loss of final '-r', simplification to monosyllable)

This theory is strongly supported by the work of Judith Jacob and Phillipe Jenner, renowned scholars of Old Khmer. They argue that the semantic link to the "wild" and "forest" is a perfect match for the spirit master's function.

Though the semantic link is strong and logical, this hypothesis currently remains unproven.

Hypothesis #2:

From ब्रह्मन् (brahman) - "Sacred Power, Prayer, Absolute Reality"

This is an older and more prestigious etymology, but it faces greater phonetic challenges.

Brahman refers to the ultimate, formless metaphysical reality in Hinduism, the cosmic principle. It also means sacred power, prayer, and the Vedic mantras. A *Brahmin* (Brāhmaṇa) is a person who possesses access to this power.

The primary challenge for this hypothesis is phonetics.

The well-established Khmer reflex for brahman is ព្រហ្ម (Preah) or ព្រះ (Preah), meaning "god" or "sacred." It is difficult to explain how the same source word would also evolve into the very different ហ្ម (hma)

Currently, disproven by comparative linguistics.

Hypothesis #3

A Tai Loanword and/or lexical convergence.

The central idea is that modern Khmer ហ្ម (hma) is a loanword from the Tai language family, specifically from the common Tai word for "doctor" or "healer":

Central Thai: หมอ (mŏr)

Lao: ໝໍ (mǭ)

Shan: မူ (mǔu)

Northern Thai: ᩉ᩠ᨾᩬᩴ (hmɔɔ)

The Argument:

Given the well-documented history of cultural and linguistic influence from the Tai world (especially the Ayutthaya and Lan Xang kingdoms) on the post-Angkorian Khmer kingdom, this is a very plausible direct borrowing and plausible lexical convergence.

Highly Plausible when considering phonetics and semantic evidence.

Ongoing debates for ហ្ម

The earliest known inscriptions containing the word ហ្ម [hma] date back to the 7th and 8th centuries CE.

Example: Inscription K. 49 from Thma Puok (c. 685 CE) is a frequently cited example.

Historical Context:

This is the pre-Angkorian and early Angkorian period. This is centuries before the rise of the powerful Tai kingdoms like Ayutthaya (14th century) that exerted major cultural influence on the Khmer.

The word hma was unequivocally present in the Khmer lexicon long before the period of intense Tai contact.

The inscriptional evidence suggests its meaning was broader and more aligned with authority, mastery, or guardianship.

It often appears in compound titles for officials or guardians of property, not exclusively as a "spirit doctor”

Plausible that there was lexical convergence but under debate.

Aka Traditional Healers

Do note that this post is interwoven with the post titled, Generational Spiritual Gifts where it briefly touches base on how the culture of most Mon-Khmer groups (like the Khmer, Kuy), firmly believe in an ancient concept of our bloodline being a vessel for spiritual talent.

Likewise, these gifts are dependent on the family where the path of this spiritual inheritance can either be: matrilineal, patrilineal, or bilateral.

For example:

For Spirit Mediums, many Mon-Khmer groups believe that spiritual sensitivity is stronger in the female line.

Defining “Labels”

It’s important to note that not all cultures are the same. In a Khmer Cultural Context, mediumship and divination are not separate categories.

However, that doesn’t imply that knowing divination automatically classifies you as having the ability of mediumship.

A lot of “labels” fall under an umbrella term but within that umbrella term, individuals fall under different sub-categories and abilities.

---

In Khmer traditions, the roles of a "shaman" (the communal healer who interacts with spirits) and the "spirit medium" (the vessel for possession) are fused into a single figure.

So, we don't necessarily have an exact term for ““a shaman” or ”a medium”.

We we have "healers" and they all range in expertise.

For example, there are those who perform shamanistic functions through the mechanism of spirit mediumship and rituals.

This might be slightly hypocritical as I said that for the most part, we tend to just refer to folks as "traditional healers", it does vary.

In this sub-category and for this specific practice where the roles of a "shaman" (the communal healer who interacts with spirits) and the "spirit medium" (the vessel for possession) are interwoven, the individual specifically tends to be called a, "Rup-Arak"

But in general, there are other forms of shamanism and spirit mediums but it may be put under an umbrella term of just "divination" or religious practices.

Pleng Arak & Kantruem: A Shared Tradition of Healing

Both are traditional Khmer music ensembles used as the sacred accompaniment for spirit mediumship and healing rituals.

Researchers recognize a common origin and function. The differing names and slight variations in music and spirit pantheon reflect local identity and cultural evolution across the Khmer world.

Whether called Pleng Arak or Kantruem, it represents the same profound practice: using music as a bridge to the spirit world for the purpose of community healing.

Nuances between Pleng Arak & Kantruem

Regional Differences:

Kantruem is a term strongly associated with the Northern Khmer people in the Isan region of Thailand. Pleng Arak is the more universally recognized term within Cambodia itself.

Think of it as the usage of the word Soda, Pop, and Coke. They refer to the same type of thing but different words may signal regional backgrounds.

Musical Ensembles between Kantreum and Pleng Arak are very similar to one another but the rhythmic and melodic patterns may slightly differ.

Pleng Arak: The Music of Spirit Mediumship

អារក្ខ​ / អារក្ស = Arak

For English Translations, some people just simply translate the word, អារក្ខ as “a spirit” or “a demon” but it has more cultural context.

They’re considered protective spirits

Sometimes genies

Spirits of distant ancestors

and/or “demons” that are neither benevolent and malevolent

So, beliefs will vary across the Khmer community.

What is exactly Pleng arak = ភ្លេងអារក្ខ?

Pleng Arak is considered to be an ancient type of Khmer Music performed during shamanistic ceremonies (e.g. Spirit-Mediumship Rituals).

This practice is interwoven with Traditional Healing where music and mediumship transcends as this ritual is used to help diagnose the root of illness, to remediate, and to restore balance.

The entire ritual space is the clinic; the musicians and ritual master are the technicians, the medium is the diagnostic instrument, and the possessing spirit is both the doctor and the source of the medicine.

Different levels of Pleng arak = ភ្លេងអារក្ខ

Pleng Arak consists of different songs as they contain different levels of power.

For Example:

One Song may be used to call the spirit

One Song may be used to entertain the spirit

so on, so forth

Rituals and ceremonies also vary as it is also dependent on the purpose as sometimes, the music played is shifted dependent on the spirit’s musical preference.

How does Pleng arak = ភ្លេងអារក្ខ intertwine with Leang arak = លៀងអារក្ស?

Leang Arak = លៀងអារក្ស is what the ritual is called for the spirit possession part of the ceremony.

In this ceremony, the Arak (“the spirit”) would need to be appeased via food offerings and communications through the spirit medium (aka “Rup-Arak”) as an ensemble is played.

You likely won’t find the exact digital recordings of these songs (aka Pleng Arak) online because it is exclusively played during sacred rituals.

The reason being is that listening to it outside of this ritual is considered to put you at risk as it is a type of traditional ancient music inviting in spirits.

Historical Disruption

During the Khmer Rouge era, this musical tradition was almost lost as with the case of many traditional artists.

In modern day times, with very few interested in this tradition along with the rise in modern medicine, very few desire to learn this.

It's Spooky Season... and time for a tale from the Khmer cosmos. Growing up, our elders taught us that the old temples are “active” but invisible portals, where our world and the spirit realm meet. Within those stones, ancient souls still dwell and those who are able to see them, have an ancient bond with them. To disrespect their sanctuary is to risk awakening a powerful curse. And I kind of believe it. After temple hopping in Cambodia, I’m pretty something was lurking around us for a bit with the vibes that we got the entire time. But not to scare you, AHAHAHAH.

Disclaimer:

Note that I share these oral stories for the community so, respect that these oral stories are not to be used in your own research, articles, or other publications. I don't grant y'all permission for its use in any external research or publications.

The Foundation of Curses

To understand the curses surrounding Khmer artifacts, one must navigate the unique spiritual landscape:

1. The Spirit of the Land: Animism & the Neak Ta

Guardian spirits, or Neak Ta, are believed to reside in specific locations—ancient stones, statues, and the earth itself. They are powerful, territorial protectors of their domain.

2. The Divine in the Object: Hinduism & Devaraja

The ancient Devaraja ("God-King") tradition held that sacred objects were anchors or manifestations of deities. To steal such an object is not merely theft; it is an act of direct desecration, inviting divine retribution.

3. The Universal Law: Buddhism & Karma

The principle of Karma provides a universal framework.

A Living, Evolving Lore:

Do note that these oral stories and teachings vary by family, reflecting the diverse and personal nature of this syncretic belief system across Cambodia.

Legends:

Oral Traditions

A Timeless Taboo Shared by the Elders via Oral Stories:

To violate a sacred place is to risk a powerful curse, a retribution spell or divine punishment passed down for generations.

While many assume this means instant death, the reality is more insidious. The curse unfolds in layers:

It may begin with unexplained illnesses, persistent bad luck, and/or financial ruin.

It escalates to the destruction of families and relationships.

Individuals find themselves constantly in high-risk situations, perpetually at death's door.

And the final, tragic outcome is ultimately death itself.

The Ultimate Lesson:

I hope these tales have been enlightening.

The purpose is not to frighten, but to remind us of the deep connection between the people, the place, and the past.

The common thread is not fear, but respect.

A respect that asks us to be mindful guests in ancient spaces, whether we believe in the spirits that may reside there or not.

The final interpretation is yours.

Within Esoteric Khmer Astrological frameworks

“Your Bloodline is a Treasure Map”

Disclaimer: Let’s discuss more about these ancient Mon-Khmer frameworks to understand the deep-seated influences of my family traditions and their conceptualization of astrology. Important: Please respect that this knowledge is for our discussion here. It is not for use in research, articles, or other publications. I do not grant permission for its use in any external research and publications.

The Inheritance of the Mon-Khmer People

In the culture of most Mon-Khmer groups (like the Khmer, Kuy), we firmly believe in an ancient concept: our bloodline is a vessel for spiritual talent.

This innate ability, such as healing, prophecy, or communicating with all of nature, is passed down through the bloodline from generation to generation.

The path of this spiritual inheritance can either be: matrilineal, patrilineal, or bilateral.

It is a unique, ancient contract for each family.

This spiritual inheritance extends beyond talent to include guardian spirits, who offer protection across generations. This bond symbolizes a deep, dual heritage: one of power, and one of duty.

The Origin of the Guardian Pacts:

This responsibility may often stem from an ancient agreement; a contract or vow made by an ancestor hundreds of centuries ago. This pact, now woven into the bloodline, becomes a non-negotiable part of the family’s identity.

It’s crucial to understand that these beliefs are not monolithic.

They vary significantly among Mon-Khmer groups, and even from family to family. The specifics of the guardian, and the nature of the pact, are uniquely defined.

Ultimately, this is more than an abstract belief system (’animism’); it is a spiritual family map, etched into the very soul, guiding one’s path and purpose.”

Generational Variations

Patrilineal Inheritance:

This is common in many traditions but some have the belief that the male line carries the primary spiritual authority for the lineage

Matrilineal Inheritance:

This is common in many traditions as well. Many Mon-Khmer groups believe that spiritual sensitivity is stronger in the female line.

This is especially for Healing and Mediumship practices.

Example: In Khmer Culture, we have spirit mediums and for many families, they believe that it’s inherited through the female line only.

Bilateral Inheritance:

This is pretty widespread. The spiritual current is seen as flowing throughout those within that bloodline. Sometimes, it may or may not skip a generation.

Why these Gender Rules?

It all varies based on traditions, families, and more.

Societal Structures for Spiritual Inheritance:

It may be in place to create limitations to succession and to prevent conflicts on who’s the rightful heir to a spiritual position

It can be a way to manage spiritual power.

If everyone could claim the same authority that could lead to chaos or conflict.

Nature of the Guardian Spirit:

Sometimes, it’s the actual spirit. Maybe, they prefer a specific gender (in terms of guardians or spiritual inheritance) to protect or pass knowledge or gifts onto.

Or maybe, it all goes back to the pact or contract made by the original ancestor.

Can’t quite say as there are nuances and variations within families and their traditions.

An Inheritance That Chooses You

In one branch of my family, they believe in patrilineal inheritance but we can skip over that and talk about the bilateral spiritual inheritance in the other branch of my family.

Having bilateral spiritual inheritance means every member carries the potential.

Yet, the guardians and gifts don’t manifest at random.’

In each generation, this gift actively seeks out the most suitable ‘vessel’. This person will naturally display a certain special ability.

Often, the specific guardian spirit that walks with you is not a matter of chance. Its presence can be revealed in your astrological chart; a celestial map of your soul’s journey or be a profound continuation of a relationship from a past life.

This adds complex layers to ancient, mutual pacts that the ancestors may have made.

Likewise, spirit guardians may not just be tied to the family line, but may also be separately tied to individual’s soul as well.

A Map of Your Soul’s Gifts & Karma

This is where Khmer Astrological Frameworks bring everything into focus.

Our elders would consult our astrological charts as a sacred map, pinpointing our spiritual talents and karmic lessons.

This wisdom directly shapes our lives; guiding us toward the right careers, relationships, and soul’s purpose.

So, it’s no coincidence that many Kru Khmer (Traditional Healers) tend to be based on lineages. That’s not to say that it applies to all types of Kru Khmer as some practices only require spiritual initiations but there’s levels to it.

Example: In Khmer traditions, words have power, and one’s astrological chart can be used as a tool to measure the intensity of this form of spiritual inheritance, helping one navigate it wisely.

Two Sides of the Same Coin

My elders would use our Khmer astrological chart to help determine this potent inheritance. Mind you, a chart is only a guide so, interpretations do vary.

Example:

Although the potential for both divinatory and baneful magic applies to me, the elders have warned me multiple times to avoid dabbling in baneful magic as my birth chart warns of it. The reason being is that certain practices are already written in the language of the stars, not the whispers of my past lives.

As a result, my chart revealed which side was meant to face up in this lifetime.

All in all, it’s not about what I can’t do, but about the path where my soul will truly thrive in this lifetime.

It’s the difference between having the skill to be any kind of doctor and the destiny to become a specific specialist. The capability is broad, but the destiny is precise.

Same Lineage, Different Callings

To further expand, think of it like having the option to choose certain specialties as a doctor but in the end your future thrives specifically in neurology despite having an interest in cardiology.

Same type of concept in regard to spiritual inheritance taking on many forms.

You might be born into a lineage of Kru Khmer (Traditional Healers), but your unique astrological chart reveals your specific role in carrying that legacy forward.

For a lineage of herbalists, your chart might guide you to be: • The Practitioner: Hands-on healing with traditional remedies. • The Innovator: Integrating that knowledge into modern healthcare or research. • The Cultivator: Growing and protecting the medicinal plants themselves. • The Storyteller: Teaching and writing to keep the knowledge alive.

The gift is the same, but the form it takes is uniquely yours.

From Hoarder to “Healer”

Example: In my past lives, I was a hoarder of hidden knowledge. And I don’t just mean just occult secrets.

Based on certain placements in my chart, I have to break that pattern in this lifetime.

And it could be because I guarded sacred and practical knowledge in a hidden library or within a past life elite lineage (Or) maybe, I witnessed knowledge being weaponized and learned to stay small and silent for my own safety.

Either way, it’s not viewed as a punishment; it’s a soul upgrade.

As a result, that spiritual inheritance may be applied through different forms of expressions.