A month after the opening of the forest, the next stage of the ritual took place inside an open hall, where the skulls from the exhumed bodies were laid out in long rows, separated by gender.
Volunteers sat in organized lines, each with a basin of tea-infused water and a toothbrush. The skulls were brought to them one by one. Before cleaning, some briefly held the skulls to their foreheads and said a short prayer.
The skulls were cleaned with tea-infused water, which in Buddhist practice is associated with purification and preparation for the final stage of the ritual. Each skull was returned to the hall after cleaning, where it was placed back in order. The skulls were examined, and damaged parts were repaired if possible.
In the same hall, a mummified male body was displayed and referred to as “God Number Two,” associated with guiding the male deceased to the afterlife. Volunteers later covered the body with gold leaf. A young girl named Bibim was brought to the site by her mother and placed in a separate display, associated with guiding the female deceased to the afterlife. Unlike the mummified man, she was not covered in gold leaf but was surrounded by toys and sweets. Her mother expressed pride in her daughter’s role in the ritual.
At a later stage, selected skulls were covered in gold leaf. A medium identified five male and five female skulls, which were completely covered in gold leaf and designated as leaders among the deceased. These skulls serve a similar role to the mummified man and Bibim, though with a lower status. Additional skulls received smaller amounts of gold, while some were decorated with marigold flowers placed by a woman who thought the skulls looked a bit sad and wanted to “cheer” them up.
In Buddhist practice, gold is associated with purity and spiritual elevation and marked the transition toward the final stage of the ritual.
