The Khwan (ขวัญ) is a specific cultural and metaphysical phenomenon found among the people of Thailand and has no adequate equivalent in the Western world. The term is very difficult to translate, with numerous meanings, deeply rooted in Thai culture, especially in the North and Northeast of Thailand. It is extremely challenging for an outsider to grasp this phenomenon, as even in Thailand, it is understood in many different and complex ways. Khwan resides in humans, animals (e.g., elephants, horses), and in some inanimate objects (e.g., rice, houses). Commonly, it is perceived either from a Buddhist or non-Buddhist, tribal perspective. From a Buddhist perspective, it is perceived as the "pinnacle of willpower/spirit/will." From a tribal perspective, it is more likely perceived as "morale/spirit/vital principle of life/entity."
When we refer to Khwan in the context of the human condition, we look at the 32 Khwans, each corresponding to one of the 32 organs of the physical body and responsible for the function of that organ. However, the 32 Khwans are usually considered as one Khwan, that of a particular person. In Northern Thailand, illness is often interpreted as the dislodging of Khwan.
When the Khwan is strong, stable, and in its proper place, the person is in good health, called "krop samsipsong" (ครบสามสิบสอง) – "complete thirty-two." However, when one experiences intense emotions, such as fear, pain, sadness, anxiety, sickness, loss, or sudden shock or accident, the Khwan can run away (khwan nee ขวัญหนี), become lost (khwan haai ขวัญหาย), or become weak (khwan awn ขวัญอ่อน). It can also be caught by various malevolent spirits or damaged by black magic. All of this can result in illness, calamity, or even death.
In places where tribal tradition is still prevalent, like in the Yang Luang village in Mae Chaem district in Northern Thailand, Khwan is seen more as an entity or spirit and is part of local ancestral practices: a fetus and a baby are not thought of as a person until the Khwan is completely settled in the body. There is no precise time when the Khwan fully resides in the womb. The baby’s Khwan does not contain any part of the mother’s or father’s Khwan. Instead, the child’s Khwan is the reincarnated spirit of the ancestor by matrilineage (lineage of the mother). The ancestor’s "outside-the-body spirit" Phii (ผี) transforms into the child’s "inside-the-body spirit" Khwan (ขวัญ). It is believed that the child inherits the basic characteristics of the ancestor; however, affected by various experiences during lifetime, the child grows and matures into a new person. When the person dies and his/her Khwan leaves the body, it then transforms back to "outside-the-body spirit," or Phii, and joins the ancestors until the next incarnation. This is the eternal cycle of rebirth, which emphasizes the permanence of the spirit over the temporary nature of the physical body.
During pregnancy, Khwan can enter and leave the womb freely at all times, and even after birth, the vulnerable stage is not yet over. Khwan can leave the baby, and another Khwan can replace it. For this reason, it is not recommended to massage a woman in early pregnancy, as this can disturb the residing Khwan. Children generally have weaker Khwan in the same way their Elements are still weak and immature, so they are more sensitive and prone to illness. They are believed to exist both in the spiritual and the physical world. For this reason, in Thailand, it is a taboo to touch the heads of small children, as it can disturb their Khwan.
As one grows older, both Khwan and the Elements become stronger; one experiences good health and is fully involved in the physical world. In old age, the Elements become overused, and the Khwan weaker, making old people more prone to illness again. Similar to children, they reside in both the physical and spiritual worlds, this time gradually moving in the opposite direction, from physical to spiritual.
Different ceremonies are carried out to affect the status of the Khwan. For example, after the baby is born or before a person goes on a long journey or faces a risky or unpredictable situation, a ceremony called Phuuk khwan (ผูกขวัญ) is performed. In such cases, special offerings are prepared, an appropriate incantation is performed, and a holy thread (สายสิญจน์ - Saaisin) is tied around the wrist to "bind the Khwan to the body and prevent it from deserting it." There are also Tham Khwan (ทำขวัญ) and Reeak Khwan (เรียกขวัญ) ceremonies performed to "make, strengthen, and reinsure the Khwan," Bamrung Khwan (บำรุงขวัญ) ritual to "encourage and make the Khwan well and brave," Rab Khwan (รับขวัญ) ritual to "call the Khwan back to the body," and Kawng Khwan (ของขวัญ) ritual, which is performed after the Tham Khwan ritual and gives offerings to Khwan.
Additionally, Khwan ceremonies are performed on any occasion that can cause mental instability, such as returning home after a long absence, a wedding, ordination into monkhood, change of status or residence, welcoming guests, etc., to restore the psychological balance of a person and reconnect him/her with the family, society, and divine forces.
