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Pigs of God 2020

Without fail, one of the busiest times on my yearly calendar is when the annual Ghost Month (中元節) rolls around, usually in the late stages of summer, or the seventh month on the lunar calendar. 

The problem I find myself faced with each and every year is that there is always so much to see and do that I need to be strategic and make sure to plan well in advance, so that I can make the most of my time. 

Even though there is so much to do, one of the events that I rarely ever miss is the annual celebrations that the local Hakka people in the community I live in put on for the Yimin Festival (義民祭). 

One of the reasons I love this festival is that it combines Hakka culture with a carnival-like atmosphere and whenever I go, I always end up running into people that I haven’t seen in years, while also enjoying some of my favourite local dishes. 

The problem with the whole thing is that there is also a dark shadow cast over the entire event thanks to the inclusion of the “Pigs of God” (神豬), a controversial element that goes hand-in-hand with the festival in the various places where it is celebrated throughout the country. 

As I’ve already mentioned a few times here on my blog, the competition is controversial because its viewed by many in contemporary society as a form of unnecessary animal cruelty which clearly violates animal abuse laws, but is supported by local temples and politicians who view it as an important cultural and religious activity.

Not to sound like a hypocrite, even though I’m philosophically opposed to the practice, I also rarely miss the chance to check it out and document it. 

So if I’m not a hypocrite what am I? A glutton for punishment? A masochist? 

I can’t really say. 

Part of me hopes that at some point in the near future all of this stuff will come to a screeching halt and the abuse of these poor animals will stop.

But on the other hand, every year I feel compelled to attend the festival to see what’s going on. 

Before I get into any of my thoughts about this years event, I think it’s important to give you a bit more information about what this event actually is. I’ll explain it briefly before, but I’m not going to copy and paste what I’ve already published, so if you’d like more in-depth information about the festival, I recommend taking a look at the links below. 

Yimin Temple | Pigs of God 2015 | Pigs of God 2016 | Pigs of God 2017

It’s also important that I provide a disclaimer before moving on: 

As you read on, there will be photos of animal sacrifices that you may-or-may-not feel comfortable looking at. There is nothing particularly gruesome about any of it, but I’m just warning you beforehand that the photos may be unsettling for some people. 


The Pigs of God (神豬/豬公)

Earlier this week, the Hakka Affairs Council, the government agency tasked with the preservation and promotion of Hakka language and culture, tweeted: “President Tsai Ying-wen attended a ceremony in observance of Hakka Yimin Festival on September 7th, a three-day event that aims to promote the spirit of Yimin, a collective phrase for Hakka Martyrs who sacrificed their lives to defend their homeland in the past. Under the collaboration between the central and local governments, Taiwan’s Hakka Yimin Festival has become one of the biggest national festivals.” 

And then without a hint of irony, Channel News Asia published a report titled: “Taiwan’s Polarising Pig Festival Draws Smaller Sacrifices” which proudly explained that this year the sacrifices were smaller and so too were the crowds who came to see them. 

So which one is closer to the truth?

Given that I’ve attended this event every year for well over a decade, I’m probably able to explain this stuff a little bit better than government propaganda or foreign news reports.

First though, I realize that few people will actually click the links I’ve provided above, so let me briefly talk about what the Yimin Festival is. 

Way back when people in China regarded Taiwan as nothing but a worthless pile of dirt, the Hakka’s were one of the first groups brave enough to immigrate to the island. 

Having settled here for hundreds of years, the Hakka people have a long and interesting history in Taiwan and are highly regarded for their loyalty, hard work and contributions to developing the country into the place we know and love today. 

That being said, life for the Hakka’s was never easy and throughout history they have constantly had to face persecution and discrimination.

Nevertheless, when duty calls, the Hakka people have always been on the front lines in order to protect their homes and families. Notably in 1786, a massive uprising against the Qing took place in central Taiwan and in order to protect their way of life, the Hakka formed a volunteer militia to help quell the uprising. 

Quickly putting together a force of over 1,300, the Hakka militia was victorious in quelling the uprising and saving their homes, but they also suffered tremendous losses. 

Due to the large number of casualties, it was decided that the dead would be buried together in a large tomb and honored as heroes, which became the foundation for “Yimin” (義民) worship and the Yimin Temple.

How do the Pigs of God factor into any of this? 

In what became a long-standing tradition, each year during the Yimin Festival, families would pool together to contribute food for a large festival. It was also decided that one of the major families would be responsible for sacrificing a pig to the ancestors as a show of respect.

Link: Hsinpu Ancestral Shrines

This rotation went on for quite some time but soon a competition (of sorts) started between families as the pigs raised for the festival started becoming larger and larger.

Ultimately the size of the pig that was offered up each year symbolized the wealth and power of a family which meant that as the years went by, the size of the pigs became a show of “face” and local power.

Today the Yimin Festival is celebrated all over Taiwan, but it is a much larger occasion in the Taoyuan, Hsinchu, Miaoli (桃竹苗) areas, which is where you’ll find the largest concentration of Hakka people in Northern Taiwan.

The majority of the festivities are held at the Baozhong Yimin Temple (褒忠義民廟) in Hsinpu (新埔), but wherever the festival takes place, the Pigs of God are also likely to make an appearance. 

Just for a bit of clarity - market sized hogs sell when they are at about 250 - 270 pounds (113-122kg).

This means that a Pig of God candidate has to grow to at least 5-6 times the size of a normal pig.  

Winning pigs in the past have reached anywhere between 800-900 kilograms, making them almost ten times the size of a normal healthy pig.

To achieve such a result, the pigs are raised for anywhere between two and four years and are constantly overfed and placed in a confined space, which ultimately forces them to become immobile.

This lifestyle is extremely unhealthy for the animals as they develop painful bed sores, suffer from organ failure, developmental deformities and various other ailments.

Adding to the problem, animal rights groups have accused farmers of force-feeding the pigs heavy-metals or stones days before the contest takes place, in order to achieve a higher final weight. 

As criticism of the competition has grown, proponents for the event have argued that there is no cruelty involved and farmers have even opened up their farms for animal rights groups to come and check out the process. They’ve also argued that once the pig is sacrificed, its meat is distributed to local charities so that there is no waste involved.

Link: What is Taiwan’s Pigs of God Weighing Contest? (EAST)  

My only question is, if the claims are true about the illnesses these poor animals suffer, how safe is the meat to actually eat? 

So, let’s talk about the 2020 Yimin festival. 

The last time I blogged about the Yimin Festival, I left feeling rather optimistic. 

Our current Mayor, Cheng Wen-tsan (鄭文燦), had just taken office with a progressive set of policies and things were looking good. The festival organizers were tasked with coming up with “environmentally friendly” ideas to slowly phase out the pigs - and the amount of pigs that were put on display was reduced.

Here’s a recap of my observations from the last time I blogged about this: 

  1. The Pigs of God this year were considerably smaller, which shows that a little more care was taken not to abuse the animals and overfeed them as much as in years past.

  2. The Taoyuan City Government promoted the usage of “Environmentally Friendly Pigs of God" (環保神豬), which were art displays made to look like pigs and constructed out of recycled products and paraded around town in the same way that the real pigs would be.

  3. The event organizers planned an alternate activity where local people as well as dignitaries as high up as President Tsai Ying-Wen would come and release water lanterns on the eve of the event.

This year, all of that progress was thrown out the window. 

There were seven Pigs of God put on display, with a total of seventeen entering the competition.

The winning pig weighed 880 kilos with the smallest being 580 kilos.

There were no “Environmentally Friendly” pigs to be seen and they went all-out with ostentatious displays of firecrackers, fireworks and pole dancers. 

And this was only at the Yimin Temple closest to where I live.

Link: The Pigs of God: Force-Fed then slaughtered for spectacle (We Animals)

There were several other temples, including one that was only a ten minute drive away, where similar events were taking place and the Pigs of God were put on display at almost all of them. 

I was hoping that the efforts being made to phase this event out would have continued, but it seems like despite people’s objections, the political clout of some of these temples far greater exceeds the calls for change and modernization. 

I’d also note that the last few times I’ve attended the festival, there were protesters who were also there trying their best to get people to pay attention to the plight of the pigs.

This year, they didn’t bother showing up. 

The fact that politicians as far up the political ladder as the President and Taoyuan’s mayor took part in the activities just goes to show that the political will to actually do something probably isn’t really there, which is unfortunate. 

The Yimin Festival continues to be a popular event and attracts crowds of thousands - I’m not sure where Channel News Asia (in the article linked above) got their numbers, but they were way off.

I haven’t seen any official figures, but from what I saw, not even a global pandemic could keep the crowds from attending this year. 

I’m sad to say that the Pigs of God aspect of this festival are going to be phased out any time soon, so I guess you’ll probably be seeing future Pigs of God posts from me in the future. 

*sigh* 


Wat Chedi Luang (วัดเจดีย์หลวงวรวิหาร) 

As one of the most popular tourist countries in South East Asia, Thailand has a little something for everyone.

From beautiful islands and beaches to thick jungles, historic kingdoms, golden palaces, temples, ancient ruins and one of the most amazing cuisines and friendliest peoples you’ll find anywhere on the planet. 

No matter what part of the country you’re visiting, you’ll always be warmly welcomed and fed like royalty. 

That being said, the love I have for Thailand is something that grew on me over several visits to the country.

Suffice to say, it wasn’t love at first sight. 

This was because my first visit probably wasn’t the most positive in terms of travel experiences.

I was a novice traveler and the purpose of my visit was to conduct research for my thesis, which was a heavy topic that dealt with the issue of sex tourism.

Walking around Bangkok, I remember being approached on several occasions by scam artists attempting to cheat me or send me off on some wild Tuk-tuk adventure - a couple of which I fell for.

Obviously I can’t blame anyone for my own lack of travel experience, but its important to remember that no matter where you go as a tourist, you’re likely to be targeted for scams, so its best not to engage with too many random overly-helpful people on the street.

I do however feel like I owe Thailand an immense debt of gratitude for this experience as it helped me grow as a traveller and also prepared me for the onslaught of scams that tourists are targeted with when visiting Rome and other popular tourist destinations in Europe.

One of the things I’ve discovered over my years of traveling is that the further you travel outside of a country’s capital city, the more fun you’re going to have - This is especially true in the case in Thailand where I think the further you travel away from Bangkok, the more your experience is going to improve. 

While most tourists are likely to travel south of the capital to one of the many tropical island paradises that Thailand is blessed with, the northern city of Chiang Mai is another popular destination on the tourist radar. 

When visiting Chiang Mai, you’d be forgiven for feeling like you were hanging out in a beach resort on some remote island - The pace of life in northern Thailand’s most populous city is drastically different than the rest of the country, which is part of its charm.

The city is full of historic things to see and do but it is also filled with hipster coffee shops, bars and restaurants where you can relax the days (and nights) away just like you were on a beach.

An absolute delight to visit, if you’re looking to relax, eat some great food, drink some great coffee, enjoy the nightlife and check out some historic sites, Chiang Mai should be high on your list of places to visit. 

Founded in 1292 as the capital of the Lanna Thai Kingdom, the historic city is a stark contrast to some of Thailand’s other densely populated areas thanks to an orderly urban design that has since developed outward from the ancient walled city to a modern one with wide streets and smooth traffic.

Chiang Mai might be more than seven centuries old, but it is also a modern city that has blended history with technology and a mission to keep the area green. The streets are clean and quiet and (especially within the walled area) there are trees growing everywhere.

That being said, for several months of the year, Chiang Mai suffers from deadly air pollution due to the old tradition of post-harvest slashing and burning of fields - something that is actually completely preventable.

Even though there is a much more modern section to Chiang Mai, it goes without saying that the majority of tourists spend most of their time within the walled area of the city as it is where you’ll find the most popular restaurants, coffee shops, bars, night markets - and more importantly around two dozen historic places of worship dating back to the 13th and 14th centuries. 

Each of these places of worship, has its own unique historic and cultural significance, but Wat Chedi Luang is probably one of the most important to the city itself as it is home of the “City Pillar” housed within the temple.

Oh, and I guess its also because Wat Chedi Luang is also home to Chang Mai’s largest Chedi (pagoda) which dates back to sometime between 1385 and 1402 and after so many centuries continues to define the city’s skyline. 

Wat Chedi Luang (วัดเจดีย์หลวงวรวิหาร) 

Wat Chedi Luang, otherwise known as ‘The Temple of the Big Stupa’ or the ‘Temple of the Royal Stupa’ is the literal ‘centre’ of Chiang Mai and has served as one of the city’s most iconic images and places of worship for the past seven centuries. 

Most people think that Wat Chedi Luang is simply just a giant stupa, but within its walls you’ll find several temples and shrines as well as a Buddhist University. 

As one of Chiang Mai’s most popular tourist attractions, you can be sure that you’ll always be able to find visitors from all over the world but at the same time, it is one of Chiang Mai’s most important places of worship, so you’ll also find locals going about their daily lives as well as monks and nuns doing their thing.

In truth, Wat Chedi Luang has been a constant fixture of life in Chiang Mai since the 14th Century, but if you want a clearer picture of its history, it is important to remember that not all of the individual pieces within the complex are several centuries old and that it is a place of worship that has constantly grown over the years.

That being said, even though you’ll find some relatively recent additions to the temple complex, you’re also going to come across some things that look new but are actually several centuries old.

Suffice to say, it’s important to pay close attention to what you’re looking at. 

Below I’ll introduce each of the important sections of the temple, a bit about its history and what you’ll find inside so that you have a better understanding of what you’ll see. 

The Grand Chedi 

The oldest section and the main attraction of the temple is massive “chedi”, which has dominated the Chiang Mai skyline since its construction first began in 1391.

The construction of the chedi took place in several stages and took almost a century to complete. 

You might be wondering what a “Chedi” (เจดีย์) actually is, so before I go on I’ll take a minute to explain - A chedi is simply the Thai version of a Buddhist “stūpa”, which is a hemispherical structure that most often contains relics or the remains of monks, nuns or people of notoriety.

Traditionally they are shaped to resemble the Buddha sitting in a meditation posture, with the largest part of the base acting as the throne while the spire at the top symbolizes his crown.

Chedi’s and Stupas can be found throughout Thailand and other parts of Asia, but unless they contain the remains of the Buddha (such as the Boudhanath Stupa in Nepal), they are rarely ever as large as the Chedi at this temple

Link: Stupa (Wiki) 

Construction of the Chedi started in 1391 under the direction of Lanna King Saenmueangma, the seventh monarch of the Mangrai dynasty.

As mentioned above, one of the purposes of a chedi is to contain the remains of someone of notoriety.

In this case, the purpose of the chedi was to be the resting place for the remains of the kings father.

Unfortunately in 1401, the king passed away and the chedi was left unfinished.

Construction would later pickup again under the guidance of the king’s widow and for the next few decades construction would continue until it was completed in 1475 during the reign of King Tilokkarat.

When the Chedi was completed, it stood 82 meters high and had a base diameter of 54 meters which officially made it the largest building in the Lanna Kingdom.

In terms of decoration, each of the four sides of the chedi has a large staircase guarded by mythical Naga creatures (which you’ll commonly see in front of temples and shrines) with a niche at the top of each of the staircases where images of the Buddha are enshrined.

Just below the top of the stairs you’ll find a large platform that contains Sinhalese-style stone elephants. 

In 1468, King Tilokkarat placed the famed Phra Kaew Morakot (พระพุทธมหามณีรัตนปฏิมากร), otherwise known as the “Emerald Buddha” in the eastern niche of the chedi.

The 66 cm x 48 cm emerald-green statue (made of the semi-precious green stone jasper) is thought to date back to the 15th Century and is considered to be of Lanna origin - although there is quite a bit of intrigue surrounding its origin. 

While the origins of the statue might be disputed, its history however has been extremely interesting.

Link: The Emerald Buddha (Wiki) 

In 1545, a massive earthquake rocked Chiang Mai and the upper 30 meters of the chedi collapsed leaving it without its spire as well as destroying a few of the stone elephants and the guardians at its base.

It also left the tower with considerable structural issues. 

The situation at the chedi after the earthquake was nothing short of disastrous, so it was decided that the precious Emerald Buddha would be moved to nearby Wat Phra Singh, where it would stay for the next decade before becoming a political prisoner and taken to Luang Prabang, the capital of the Lao Kingdom.

There it stayed for the next two centuries at Haw Phra Kaew

Then in 1779, Siamese General Chao Phraya Chakri captured Luang Prabang and took the Emerald Buddha back to Siam where it was installed in Thonburi. He then seized the throne for himself and founded the Chakri Dynasty where he would be titled King Rama I. 

For reference, the current king of Thailand is Maha Vajiralongkorn, officially known as Rama X. 

King Rama I later shifted the capital of his kingdom across the river from Thornburi to Bangkok and constructed the Grand Palace as well as Wat Phra Kaew, the temple where the Emerald Buddha has been enthroned for the past two centuries and where it can be seen today. 

Historic Photo Link: Wat Chedi Luang, the Big Stupa (Travel & History)  

Since the earthquake in 1545 there have been several attempts to reconstruct and restore the chedi.

Most notably in the 1990s, parts of it were reconstructed thanks to the financial backing of UNESCO and the Japanese government, which helped to stabilize the structure.

The project however was controversial in Chiang Mai as it was noted that some of the new additions reflected a style used in Central Thailand and weren’t of Lanna origin.

Back to the Emerald Buddha, you might think that in an attempt to ‘right the wrongs of history’ that the Buddha should be returned to its rightful home at Chedi Luang - This however is a bit of an issue as the statue is considered to be the most revered image of the Buddha in the country, part of the ‘sacred palladium’ of Thailand and is housed in the ‘most sacred’ temple in the country.

A national treasure of this kind isn’t just simply removed and left out in the open in a chedi, where it could be easily stolen or destroyed. 

So, in its place today is a (not exact) replica of the statue made of black jade named “Phra Phut Chaloem Sirirat“ or “Phra Yok”, which was gifted to the chedi on the occasion of its 600th anniversary, which just so happened to also be the 700th anniversary of the founding of Chiang Mai and the 50th anniversary of the (former) King’s accession to the throne.

Today the Chedi remains in its partially ruined state with no plans to replace the top thirty meters that fell during the earthquake, which probably makes sense as its not really known what the top of the spire actually looked like.  

Sao Inthakin (The City Shrine) 

Near the main entrance to Wat Chedi Luang you’ll find Sao Inthakin, known as the ‘Chiang Mai City Shrine’ or the ‘Shrine of the City Pillar’, which is believed to house the city spirit deity. 

City Pillars or “Lak Mueang” (หลักเมือง) are found in most of Thailand’s major cities and towns and is part of an ancient tradition that requires a ‘pillar’ be driven into the ground in the historical centre of the city in order to act as a spiritual guardian for the people living there. 

The City Spirit Deity, “Chao Pho Lak Mueang” (เจ้าพ่อหลักเมือง) is a tutelary deity that acts as a guardian or protector of a specific geographic location. This type of shrine is common throughout Asia with the practice being important in Hinduism as well as Chinese Folk Religion.

While geographic locations (such as cities) are home to large versions of these shrines, individual homes in Thailand will also most often have miniature versions of these shrines known as Chao Thi (เจ้าที่) or Phra Phum (พระภูมิ), which house the deity.  

Link: Lak Mueang (Wiki) 

The Interior of Chiang Mai’s City Pillar Shrine.

In Chiang Mai, the City Pillar Shrine was originally placed within the nearby Wat Inthakin (Wat Sadeu Muang) in 1296, but was subsequently relocated to its current location within Wat Chedi Luang in 1800 by King Chao Kawila

The King, who had just retaken the city from the Burmese had the new shrine constructed for the pillar as its original home had decayed during the Burmese occupation of the city.

Outside of the current City Pillar shrine you’ll find three giant dipterocarp trees, which were planted by the king when the shrine was consecrated.

According to local tradition it is believed that if any of the trees suddenly falls, so too will the city.

The interior of the shrine is probably one of the most beautiful in the whole of Chiang Mai as the colours on the wall-to-wall murals of the Buddha’s life are extremely vibrant with a beautiful shrine housing a golden standing Buddha placed above the pillar which has been driven into the ground below. 

In front of the shrine you’ll find a notice that reads: “Chiang Mai’s City Pillar is located in Wat Chedi Luang and is now enshrined underground. It is a sacred place that is worshipped by Thai people, especially those from Chiang Mai. It is the pillar of the city. Women are prohibited to enter because they menstruate. It is believed that it humiliates and ruins the sanctity of the city pillar. Besides, men who dress inappropriately are not allowed to walk in. It is believed that any disobeying of the rules will cause social instability.” 

So yeah, women aren’t allowed in because they menstruate. 

I’m not a big fan of gender restrictions like this, but I’ll leave it at that.. 

Phra Viharn Luang

The primary area of worship at Wat Chedi Luang, the “Phra Viharn Luang” is a large and beautifully constructed temple that sits directly in front of the chedi.

Phra Viharn Luang dates back to 1412, its construction taking place in conjunction with the work being done on the chedi. It would be quite impressive if the building were six centuries old, unfortunately the wat has been reconstructed several times over its long history with the current version dating back to 1929.

Still, almost a century old, the building is impressive and its beautiful facade and triple-tiered roof is the first thing you’ll notice when you enter the main gates. 

Starting with the roof, you’re going to want to pay attention to the small details - Similar to the design of most of Thailand’s wats, its triple-tiered. This one however has overlapping layers that makes the three-tiers actually look like six.

In Thailand, buildings that have intricate roofs like this are considered to be prestigious, so as one of Chiang Mai’s most important places of worship, it should be fairly obvious that there is a lot of detail to this one. 

Keeping with tradition, on each end of the gables you’ll find images of mythical nagas while each of the apexes is home to a “chofa”, a representation of the Hindu bird-god Garuda.

Finally, at the top centre of the roof you’ll find a gilt umbrella. 

Link: Thai Religious Architecture: Concepts, Temples, Symbols and Parts of Temples

The entrance to the temple is guarded by two impressive-looking nagas, which lead up a set of stairs where you’ll be met with the front door to the assembly hall. 

The interior of the hall is relatively plain except for the massive golden columns that are constructed parallel to each other and act as a pathway to the main altar, which can be easily seen from the front door thanks to the massive size of the interior.  

The walls are white and there are large windows on the left and right side of the building that allow an ample amount of natural light into the room.

There are also a couple of beautiful chandeliers hanging from the ceiling to provide more light.

In terms of decoration, you’ll want to pay attention to the murals on the columns as well as those on the window shutters that depict certain scenes of the Buddha’s life.

Likewise on the left side of the hall you’ll find some colourful lucky charms hanging and fluttering around in the wind.  

Although I mentioned above that the current building only dates back to 1929, the shrine inside is considerably older with the golden image of “Phra Chao Attarot” (Eighteen-cubit Buddha), a bronze standing Buddha that dates back to the 14th Century. 

Considered to be one of the most beautiful images of the Buddha from the Lanna Kingdom, the nine meter tall statue looks peaceful and has its hand extended in a motion that westerners might assume that he’s saying: “Stop!”, but is actually is a common Buddhist gesture, known as a “mudra”, for giving reassurance, fearlessness and a sense of safety. 

Link: Abhayamudra (Wiki)

On either side of the Buddha you’ll find two of his most important disciples, Moggallana and Sariputra as well as various smaller bronze statues of the Buddha below, all of which date back to around the 14th century.

To the left of the main shrine, you’ll find a shrine set up for the King and Queen of Thailand and along the walls on the right side you’ll find seven bronze statues of the Buddha in various positions with a day of the week in front with a box for offerings. 

The reason for this is that in Thailand, the day of the week you were born on is considered to be your “Lucky Day” and similar to the Chinese Zodiac, it determines what kind of person you are, what colors are suitable for you and the people who are best fit to be friends or lovers.

This is something that you’ll find in almost every temple in Thailand, so I recommend searching your date of birth on Google to find out what day your were born on and checking out the Buddha that represents you!  

Bhuridatto and Chaturmuk-Burapachaan Viharns

To the rear of the temple complex, on the opposite side of the Chedi from Viharn Luang, you’ll find two smaller Viharns that were constructed to house numerous relics (and the remains) of important monks and abbots throughout Chedi Luang’s long history. 

The Lanna-style Bhuridatto Viharn, which is noticeably black, grey and white was constructed in 1858 and is beautifully decorated with a three-tiered roof and an intricately designed front facade that has two beautiful Naga guardians at the door.

Surprisingly, compared to the beautiful exterior, the interior is rather simple and consists of a wide-open space for worshippers and a shrine at the back that consists of a lifelike statue of “Luangpu”, a much loved monk with a golden mondop (tower shrine), that has an urn containing a tooth relic of the monk. 

Next door you’ll find the Chaturmuk-Burapachaan Viharn, which is said to have been constructed using the traditional architectural design of the neighbouring Lampang province. The Viharn likewise has an impressive tiered roof and an open-air style that allows natural light and a breeze to flow through it. 

The Viharn has a beautiful front pavilion that leads up to the shrine, which is actually quite small. The interior is made of teak and consists only of wax statues of other former monks of which there are quite a few. 

Something you’ll have to get used to while visiting places of worship in Thailand are these somewhat eerie lifelike wax statues of monks, which amazingly look like real people. 

The Reclining Buddha Pavilion

Near the rear of the complex, next to the two smaller Viharns mentioned above you’ll find a more recent addition, the Reclining Buddha Pavilion.

The pavilion, which was constructed in 1955 by the residing abbot at the time is home to an almost nine meter long ‘Reclining Buddha’ (ปางไสยาสน์), which was crafted during the reign of King Muang Kaeo, who ruled the Lanna Kingdom from 1487 to 1517.

That makes the statue around five centuries old.

The image of the ‘Reclining Buddha’ is a popular one in Buddhist iconography and especially in Thailand.

You might think it simply looks like an image of the Buddha hanging out and relaxing, but it actually represents the final moments of his life on earth. Unlike most people nearing death, the Reclining Buddha is always depicted with a blissful look on his face because he was preparing to enter parnirvana.  

Just outside of the Reclining Buddha room you’ll find an image of “Phra Kātyāyana”, an overweight Buddha who is often confused with the “Laughing Buddha”, but is actually one of the ten principle disciples of the Buddha.

Note: For a lot of westerners, the plump “Laughing Buddha”, who is known as Budai / Hotei (布袋) in East Asian Buddhist tradition is often confused with the “Buddha”, who was himself sickly thin. Originally a monk who lived in 10th Century China, he is said to have lived an eccentric lifestyle and had a humorous and captivating personality. 

In Thai folklore there is a story that explains that the Buddha’s disciple Kātyāyana was so attractive that both men and women were hypnotized by his beauty. A man on a mission to spread the Buddha’s message, he decided that in order to complete his task, it was necessary to transform himself into an overweight figure so that people would pay more attention to what he had to say and not how he looked.

Phra Kātyāyana was renowned for his ability to explain even the most sophisticated of Buddhist concepts in an easy to understand manner so that the dharma could be accessible to anyone who wanted to learn.   

Getting There

 

Address: 103 Prapokkloa Rd, Tambon Si Phum, Mueang Chiang Mai District, Chiang Mai 50200, Thailand

Wat Chedi Luang is a huge temple complex and pretty much takes up an entire city block within the old walled section of the city. The official address is provided above, but it’s important to note that for tourists there is only one entrance, which is situated along Prapokkloa Road

Considering that Wat Chedi Luang is home to the City Pillar Shrine, it is located pretty much in the dead-centre of the city, so depending on where you are staying, you should be able to walk there from anywhere within the walled city. 

Nevertheless, it gets quite hot in Chiang Mai, so you could easily grab a taxi, tuk tuk or songthaew if you don’t have a bicycle or have rented a motorcycle. 

Link: 13 Ways of Getting Around Chiang Mai (Chiang Mai Traveller)  

While in Thailand, you should also download the “Grab” app for your phone, which is basically South East Asia’s version of Uber. You can easily grab a taxi, tuk tuk or motorcycle during your travels without having to worry about confusion or being taken for a ride.

Likewise, Thailand also uses Uber, so you have quite a few options available for getting around. 

Personally, I preferred to walk. Chiang Mai is a beautiful town and is quite accessible by foot. 

Let’s face it, if you’re visiting Chiang Mai, you’re obviously going to visit Wat Chedi Luang. 

As one of Chiang Mai’s most popular tourist destinations within the old section of the city, its one of those places that every tourist absolutely has to visit while in town. 

Even though checking out the temple could take a couple of hours out of your day, you won’t want to miss the chance to visit this historic place of worship.

Wat Chedi Luang has a lot more going on than your average Thai temple - and you’ll learn so much about the history of Chiang Mai in the process. 

Unfortunately, even though there is a pretty good amount of information about each part of the temple provided on-site, there isn’t really a whole lot in terms of in-depth descriptions to better help you understand what you’re seeing while you’re there. 

I hope this article helps out a little if you’re planning a trip to the city. 


Guishan Lingyun Temple (靈雲寺哲學廟)

While on assignment at a media event late last year, I was introduced to a journalist who works for one of the worlds largest news organizations. My friend said: “This is Josh, he’s the guy that you mentioned you’ve been wanting to meet for so long” to which she replied: “So you’re the photographer who writes about temples and all that strange stuff?

Yeah, I guess that’s me. Guilty as charged. 

Over the years, I’ve tried to ensure that my website would include information about some of Taiwan’s most important tourist destinations, but I’ve also focused quite a bit on some of the quirkier sides of the country that most travel writers don’t bother with. 

With so many articles about Taiwan’s temples already published on this site, this modest little space has become one of the largest English-language resources on the subject and people seem to think I’m somewhat of a temple expert.

I apologize if I’ve fooled any of you into thinking that.  

Even though I’ve spent a considerable amount of my travels in Taiwan exploring temples, I don’t really consider myself an expert on the subject and if I were to be one, I’d probably need another twenty years of extensive travel and study to come even close to that. 

Admittedly though, I’m a bit worn out.

I don’t really get the same enjoyment from visiting and writing about temples that I used to.

This might not be something that lasts forever, but at this point, I feel like I’m only going to write about a temple if it is special or in some way peculiar.

Part of the reason for this is because writing about temples takes a considerable amount of time, thanks to all the research and translation I have to do. 

Another more nefarious reason is that places of worship in Taiwan have become a prime target for Chinese interference in Taiwan’s politics - There have been quite a few temples identified in recent years as having links to the “United Front” (統一戰線), a Chinese political warfare department that seeks to destabilize Taiwan. 

I’ve already written about one of the temples identified and have since taken that blog down. 

I refuse to help promote these temples, no matter how historic, or significant they are, if they’re going to take part in such traitorous activities.

Recently, Russel Hsiao, the Executive Director of the Global Taiwan Institute (GTI) wrote a brief about the subject in English, which has already been widely reported in the local Taiwanese media. 

Link: Political Warfare Alert: Is China Using Religious Organizations as Proxies to Funnel Political Donations and Influence in Taiwan (Global Taiwan Brief Vol 4, Issue 21)

The article sheds light on specific temples that have been identified as collaborators as well as some of the people and religious organizations that have willingly taken part in China’s interference. 

One important thing to remember is that the temples that have been identified thus far are likely only a fraction of those that are actually collaborating and that this isn’t just some minor operation to infiltrate the nation - This is something that is quite serious, and its sad to see.  

So, even though people might refer to me as the ‘Temple Guy’, I’d much prefer to be known as someone who loves Taiwan and does his best to promote this beautiful, free and democratic nation to the world.

So, unless it’s some grandiose or peculiar temple, I’m probably not going to be writing about it for the little while.   

With that in mind, the temple I’m introducing today is ironically very much a political one. 

But it’s also one of the most unique places of worship I’ve visited in Taiwan.  

Why is it so unique?

You’re just going to have to read on and find out for yourself!

Lingyun Temple (靈雲寺) 

What makes a temple strange or unique? 

For the uninitiated, Taiwan’s temples tend to be quite exotic and feature quite a few oddities.

For me though, it takes something truly out there to phase me. 

I’ve seen people in drunken trances beating themselves bloody with weapons of torture. 

I’ve seen giant “God Pigs” butchered with their carcasses spread out, painted and put on display for thousands of spectators.

These kind of things don’t really surprise me anymore. 

Walking around this temple though, amongst the collection of life-sized statues of deities from the Taoist underworld and all of the rather strange decorations on the walls and the in-your-face politics.

I was feeling a little out of place.

What if I told you that this temple is one of the few places of worship in Taiwan that is home to a statue crafted of the flesh of a deceased religious figure?

A real-life Taiwanese mummy.

To be honest, I didn’t even know about this important fact until I got back home and started doing some research about the temple.

It’s possible that part of my uneasiness about the temple while walking around was caused by this, but in fact, it was probably an accumulation of several elements that makes this temple quite unique, and also very strange. 

Lingyun Temple certainly isn’t for the faint of heart. 

It is however quite a photogenic temple.

Lord Guan guarding the window.

Constructed in 1992, Lingyun Temple is located within an industrial area of Taoyuan’s Guishan District (龜山區) on a mountain that divides Taoyuan (桃園) and New Taipei City (新北市). 

The temple is primarily dedicated to the high-ranking Taoist deity “Xuantian” (玄天上帝), who also goes by the names “Xuanwu” (玄武), “Xuandi” (玄蒂), “Zhenwu” (真武) or the “Zhenwu Emperor” (真武大帝).

Highly regarded as one of the Taoist pantheon’s most powerful deities, he is known as the “perfect warrior” and is known for his ability to control the elements as well as his magical ability. 

Worship of Xuantian is quite popular in China, Taiwan and most of South East Asia and is also ubiquitous with the Chinese diaspora.

Its safe to say that anywhere you find a large population of people of Chinese ethnic descent, you’re also going to find shrines dedicated to the all-important deity. 

Link: Xuanwu (Wiki) | Origin of the Great Perfect Warrior Emperor - Xuantian (Taoist Sorcery)

Xuanwu

At this temple, they’re not really messing around with their Xuantian worship as they have a 18 meter tall wood statue of the deity surrounded by a large group of friends to keep him company. 

As is tradition with Xuantian Worship, you’ll always find his two guardians, General Wan Gong (萬公) and Wan Ma (萬馬) protecting him. Typically in a large shrine room, you’ll find both of them on either side, but in this temple you’ll find them on either side of the middle shrine instead.

One of the areas where this temple is unique is in its eccentric display of life-sized figures from Taoism and local Taiwanese Folk Religion. As you enter the shrine you are automatically met with them standing in front of you and have to navigate your way through their presence to get into to the shrine. 

Even though I know my fair share about this stuff, there were quite a few images of deities that I couldn’t recognize as the way they appear here is unlike other temples in Taiwan. 

The temple is home to large statues of the Demon King (鬼王) and his two guardians “Ox-head and Horse-face” (牛頭馬臉), Emperor Bao-Gong (包公), the Three Princes (三太子), the Four Guardian Warriors (四大金剛), the Goddess Nuwa (女媧), Lord Guan (關聖大帝), the God of Thunder (雷神) and a plethora of others. 

Likewise the exterior of the temple is home to giant bats, tigers, snakes, dragons, stone lions, and Qilin (麒麟).

There are also two odd-looking golden dudes in modern suits at the entrance and exit, which is something I don’t think I’ve ever really seen at a Taiwanese temple before. 

In most temples, there is always a reason why you’ll find certain deities or images placed in a particular locations - which is based on thousands of years of tradition.

With this temple, it kind of feels like they threw most of that tradition out the window and just randomly added a bunch of images based on how they felt rather than adhering to any sort of tradition. This might be another reason why this temple comes across as so unique - Its a wonderful hodgepodge of randomness under one roof. 

Master Kaishan (開山宗師)

While it might seem strange that you can find a “mummy” in a temple like this, its not entirely an uncommon practice in countries throughout Asia to find “Sokushinbutsu” (即身仏) or “Flesh Body Bodhisattvas” (肉身菩薩).

The practice is an ancient one that obviously isn’t as common as it used to be, but is a method of venerating a religious leader who was considered to have exceptional “power” in the dharma. 

In Thailand, these so-called mummies are put on display within temples for everyone to see.

Depending on how old they are, they tend to look exactly like they did in life.

In other countries, the mummies are regarded as relics and are often placed within a statue of their likeness to help preserve the ‘power’ in the body.

There are of course variations on how the mummification process takes place - In some cases the bodies are covered with clay or salt to help preserve them after death. In more extreme cases though, the monks take part in a method of self-mummification that involves prolonged starvation and slow self-suffocation. 

In Japan, monks would even go as far as burying themselves alive in a pine box full of salt connected to a tube of air that would allow them to breathe until they died.

This practice has since been outlawed, but mummification of Buddhist monks is a practice that continues today in certain Buddhist traditions across Asia.  

Link: Buddhist Mummies (Wiki)

In this specific case, ‘Master Kaishan’, who passed away on February 28th, 1998, spent a few months prior to his death taking part in a process similar to the one mentioned above where he only ate porridge water (粥水) and drank a local type of salty root beer (沙士) to help preserve his body.

If you live in Taiwan and haven’t tried HeySong Sarsaparilla (黑松沙士), you’re missing out.

Born in Nantou (南投) in 1920, not much is known about Hsieh Shi-de (謝石德), who would later become known as ‘Master Kaishan’. 

As is the case with cult-like religious leaders, there is conflicting information available about his life, and it’s difficult to report much in terms of facts. It appears though that the consensus was that despite a modest upbringing and a lack of a formal education, he was considered to have ‘exceptional spiritual ability’ and had full command over the tenets of Buddhism, Taoism, Confucianism and local Folk Religion. 

Considering the cult of personality surrounding Master Kaishan, I’m not really going to go into much detail about his life, because truthfully, its all quite sensational and I doubt even a fraction of it is true.

Long story short, he was able to attract a significant amount of followers and that translated into a comfortable lifestyle and the ability to construct Lingyun Temple, which doubles as his final resting place.

From the literature about his life, what I will say is that two years before his death, he suddenly announced to his followers that the end of his life would be coming soon. So, in order to preserve his ‘spiritual power’ for later generations of his followers, he started preparing for the process of preserving him body. 

Likewise he issued an order to his followers to construct a “Shou Grave” (壽墳), a funeral pyre of sorts, which he would use to convert into a throne for his body after it became a ‘Golden Bodhisattva’ (金剛舍利).

Today, Master Kaishan sits directly in the middle of the shrine room of Lingyun Temple on that grave and is encased in glass to protect the body from the elements. 

Chiang Kai-Shek Statue (蔣中正銅像) 

One of the reasons that I was originally drawn to this temple was because I had learned that it was home to a statue of Taiwan’s former President Chiang Kai-Shek, which is used for worship. 

Even though the notorious mass-murderer is reviled among a large percentage of Taiwanese society, there are temples throughout the country where you’re able to worship him as a deity.

In most cases these temples are motivated more by political affiliation to the Chinese Nationalist Party (中國國民黨) than they are to religion, and while it may be hard for most to understand, there are still quite a few who are ideologically dedicated to the man and religion is a means of honouring him. 

Link: Abandoned Chiang Kai Shek Temple 

Amongst the crowd of other Taoist deities, you’ll find a wooden statue of a standing Chiang Kai-Shek with the phrase “總統是天庭虎頭星 你不可假瘋” oddly painted on his chest. 

The phrase, which loosely translates as: ”The President is member of the Heavenly Court, act accordingly” is a response to the anti-Chiang attitude among a portion of the population, which openly seeks out images of the former president to vandalize them.

As the people who run the temple believe that the statue has spiritual power, they had the phrase painted on his chest in the hope that they could save it from vandalism. 

I highly doubt that those destroying statues of the prolific mass-murderer really care.   

Getting There

 

Address: #16, Lane 201, Alley 3. Chazhuan Road. Guishan District. Taoyuan (桃園市龜山區茶專路201巷3弄16號)

Lingyun Temple is located within an industrial area in Taoyuan’s Guishan District (龜山區).

If you have your own means of transportation, getting to the temple is relatively simple but if you’re relying on public transportation, its a little more difficult. 

If you have a car or a scooter, you can easily get to the temple by inputting the address above into your GPS or on Google Maps. 

The temple has a large parking lot in front, so unless they’re having an event, you shouldn’t have to worry too much about finding a parking spot.

If on the other hand you’re relying on public transportation to get there, your options are a little more limited.

There is one bus that will get you close to the temple, but will require a bit of a walk.

There are likewise two free buses that will stop at the entrance, but the service is quite limited, so if you take this option, you should pay attention to the schedules so that you don’t get stuck. 

  1. Taoyuan Bus #5068 (Taoyuan Train Station to Fushan Temple) 

  2. Taoyuan Lohas Bus L322 (Guishan District Office to Taipei Xiaocheng)

  3. Taoyuan Lohas Bus L323 (Guishan District Office to Taipei Xiaocheng) 

In terms of the first bus, you’ll be able to conveniently take it from the Taoyuan Bus Station to its terminal station at Fushan Temple (福山宮). From there you’ll get off and then walk up the hill to the temple.

For the two free “Lohas Buses”, you’ll have to be extra careful as there are only a few shuttles every day.

There also aren’t any Youbike Stations nearby, but you could easily grab one somewhere in Guishan, ride over and then ride back when you’re done checking out the temple. 

As I mentioned above, I’m not going to spend much time over the next few months writing about any of the ‘historic’ or well-known temples that tourists like to visit.

If I find one that is strange or unique in some way though, I’ll consider it.

This one certainly falls under both of those categories. 

I don’t think I’ve ever been in a strange or more unique temple in Taiwan.

From the life-sized statues to the fringe political views expressed on the walls, it was an odd place to visit. 

If you’re looking for a Taiwanese temple experience like no other, this one might be an interesting one to add to your list of places to check out.

Although you may just want to enjoy the photos, because if I get weirded out by a temple, I can’t imagine how other less experienced temple lovers would feel.

I leave you with these last two photos, which were taken at both the entrance and the exit and appear to be the temple’s way of giving the middle finger to Christianity.

「玄天上帝中國主神」

「玄天上帝代理十字天關」

Odd, but hey, go big or go home!