Takrut Pork Krang Magic Scroll Amulet, composed of a Leaden Takrut Tone Yantra Scroll Spell, covered in visibly authentic aged Nuea Krang, indicating this Takrut to be early era. The Takrut is large size, measuring 5 Inches long, and about 1.8 Cm thick, and is coated in the classic and most easily recognizable ‘Nuea Krang’ stingless bee paste, for which the amulets of masters of the era of LP Tong Sukh, LP Iam and the masters of Wat Sapan Sung are known for. Luang Por Tong Sukh would make only one large size Takrut for every 50 smaller ones, making this 5 inch model extremely rare.
The Takrut Nuea Krang of LP Tong Sukh is of the most highly renowned and powerful amulets of all of the Great Masters of Olden days, on a par with the Takrut of other top masters of the time such as LP Iam, Luang Phu Sukh, and Luang Por Glan. Luang Por Tong Sukh, of Wat Tanode Luang, in Petchburi was one of the most popular masters for Kong Grapan, Maha Ud, and Klaew Klaad, and was very popular with Gangsters and Highwaymen, of which there were many in the Province of Petchburi, for the gun-stopper powers of his magic.
Luang Por Tong Sukh was born in 2420 BE, and lived until his passing in the year 2500 BE, after his appearance to assist in the Grand 25 Centuries of Buddhism Blessing Ceremony, which was the third largest in the History of Thai Buddhist Amulets. Luang Por Tong Sukh was, and remains in History, as one of the Top Petchburi Masters of All Time, whose powers of Kong Grapan Chadtri Klaew Klaad and Maha Amnaj were legendary.
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Luang Por Tong Sukh’s amulets are both extremely rare, and hold extremely high status and eminence with all amulet societies and devotees around the Nation. Luang Por Tong Sukh’s amulets hold especially high popularity in the world of the Serious Devotee and Collector Thai Buddhist Amulets and Talismanic Charms, mostly because of their Magical Power.
He made a number of different varieties of amulets, many of which are found in the high end Tamniab Wadthumkongkol Pra Niyom (official catalogues of preferred amulets of the National Amulet Appreciation Societies).
Many of his amulets are eminent figureheads of the Pra Niyom Master Class category of amulets, and are extremely rare items to find. Luang Por Tong Sukh was the Kroo Ba Ajarn of many other Great Monks of the following Generation, who are now famous names in their own right, beginning of course with the most obvious, Luang Por Phaew, Abbot of Wat tanode Luang. It was Luang Por Phaew who inherited his Magical Wicha and also the Administration of the temple of Wat Tanode Luang as its Abbot. The Look Om Nuea Krang Luang Por Tong Sukh Wat Tanode Luang, is made from the famous Krang Putsa Magical Resinous Paste of the great Master Sorceror Monk of Wat Tanode Luang.
Luang Por Tong Sukh was also the Kroo Ba Ajarn of many of the Top Masters of the Era which followed him, including the Great Luang Por Jang, and of course of Luang Por Phaew, the abbot who succeeded him. The amulets of Luang Por Tong Sukh are incredibly rare, and carry a relatively high price-tag, enough to demand faith in his amulets, but still affordable to any serious collector who seeks an amulet of the caliber of Luang Por Tong Sukh.
The list of great masters who studied and practiced under Luang Por Tong Sukh were;
Luang Por Un (Wat tan Gong – now Deceased), Luang Por Huan (Wat Nikom Wachiraram – now Deceased), Luang Por Yid (Wat Nong Jork – now Deceased), Luang Por Jantr (Wat Mareuka Tayawan – now Deceased), Luang Por Nim Mangkalo (Wat Khao Noi – now Deceased), Luang Por Yorn (Wat Tanode Luang – now Deceased), Luang Por Phaew (Wat Tanode Luang – now Deceased), Luang Por Thaem Silangwaro (Wat Chang Taeng Grajat), Luang Por Heng (Wat Huay Sai Dtai, and Pra Ajarn Ji, of Wat Nong Hwaa
Amulets :
The most famously powerful and highly sought after amulets of Luang Por Tong Sukh in his lifetime were;
1. His Sak Yant tattoos. His Look Om Nuea Krang Ying Mai Ork Gunstopper Sacred Powder Ball ‘Bonbon Amulet’. One of the rarest kinds of Look Om of all to be found in the Pra Niyom Category of amulets. Reputed to have saved the lives of many devotees through gunstopper magic.
Below : Luang Por Tong Sukh and his famous Look Om made of Krang Putsa amulet
2. The first and second edition Rian Kanajarn Luang Por Tong Sukh Monk Coin, renowned for Kong Grapan Chadtri Maha Ud Klaew Klaad Protective Miracles, with extra power to protect against poisonous beasts in a spell written on the rear face.
Below : 1st edition monk coin Luang Por Tong Sukh
Below: 2nd edition monk coin Luang Por Tong
3. The Hwaen Hua Na Bad Talord Gan Asurapit Luang Por Tong Sukh Magic Ring of Protection, with special ability to defend against all Poisons, Venomous or Wild Animals. highkly renowned for its rare power to guard against wild beasts and poisonous plants and animals. Extremely rare to encounter. This Wicha continued to be famous with Luang Por Phaew, who inherited the Wicha from Luang Por Tong Sukh, and whose Hwaen Hua Na Bad Dtalord rings are almost equally famous, but much more affordable.
Below; Hwaen Hua Na Bad Dtalord Luang Por Tong Sukh
4. The Takrut amulets of Luang Por Tong Sukh are various, and serve different purposes, ranging from the Takrut Jet Dork (7 scrolls on a cord) for Multiple Blessings, the Takrut Sam Kasat (triple Takrut with bronze, silver and brass concentric scrolls) , for Kong Grapan Chadtri, the Takrut Klord Ngaay, for easy childbirth without pain, and the Takrut Sariga for Mercy Charm and Prosperous Business.
Below : Various types of Takrut from Luang Por Tong Sukh
Miracles
One of the more famous folk tales about the miraculous powers of Luang Por Tong Sukh, is the story of the ability to inscribe Sacred Yantra Spells on the surface of material objects with his Psychic Powers; One time Luang Por was at Wat Ta Kham, and some devotees came to beseech him for some ‘Ya Dtom’ Healing Potion from him. To make this potion, Luang Por required some Bai Magaa leaves, which needed to also be pre-inscribed with the Yant Pra Jao Ha Pra Ongk (Na-Mo-Put-Yaa-Ya). So Luang Por Tong Sukh sent his Samanera Novice apprentice monks out to collect some, and help him inscribe them all before boiling the potion.
Luang Por asked the Samaneras to help him inscribe the Yant on each leaf of the Magaa tree. But the Samaneras were taking a long time to inscribe the yantra on each single bai magaa leaf, and so Luang Por exclaimed ‘This is going to take all day, bring all the leaves over to me in a pile on top of each other and i’ll finish the job’
The Samanera carried the leaves to Luang Por and gave him a pile of about 20 leaves in his hand. Luang Por then inscribed the top leaf performing incantations, and lo and behold, as he gave the pile back to the Samanera, every single leaf was inscribed with the Yant Pra Jao Ha Pra Ongk!!
Important Ceremonies
Luang Por Tong Sukh was present to empower amulets in hundreds of ceremonies, and was always present in all of the most important and powerful blessing ceremonies in the History of Thai Buddhism, invited by a high ranking official of government to attend to bless with his powers, in the ceremonies of Wat Rachabopit for the 2495 BE Mongkol Gao edition and the Pra Kring Yord Hmud with 18 other Great Masters, and also attended the Ceremony to bless the Military and distribute amulets in the Great Indo-China war ceremony. Luang Por Tong Sukh was also one of the many Masters present to empower the large series of amulets blessed in the celebration of 2500 years of Buddhism, the ‘Yee Sip Haa Satawat’ 25 Centuries Edition.
Large 5 inches long Takrut Tone Tong Daeng Sacred Copper Yantra Foil scroll spell with purple cord wrapping, for Kong Grapan Chadtri and Maha Lap amulet from Luang Por Yid, of Wat Nong Jork. The Takrut measures 5 Inches long, weighing 25 Grams. This Takrut has used a long strip of Yantra foil for the scroll, and contains a mass of incantations to empower with a large compendium of spells, for Metta Maha Niyom, Kong Grapan Chadtri, Klaew Klaad, Serm Yos, and Maha Lap.
Luang Por Yid made a great many amulets in his pantheon, but was most famous for his powerful Palad Khik amulets. Luang Por was famous for being able to chant and empower Palad Khik to the point where they stand up, and dance around of their own accord, and has been seen to do this a hundred times or more with devotees witnessing the event.
One of Luang Por Yids close devotees, Ajarn Chaiya Am Sam Aang, who assisted him during his years as an ordained monk at the side of Luang Por Yid, and who published the book of Luang Por Yid’s Biography and catalogue of the Dtamra of his amulets, tells that he saw many occurrences of miraculous events as he was resident at Wat Nong Jork assisting Luang Por Yid.
He saw Luang Por make the Palad Khik and other Amulets, shake and even jump into the air on their own accord. At that time the only other Monk who was able to perform this show of power was Luang Por Phaew of Wat Tanode Luang, who was famous for having allowed testing of Klaew Klaad Kong Grapan Chadtri with the shooting of a 11 MM Gun that was shot until the whole magazine was empty, without any damage coming to the wearer of the Palad Khik at all.
successfully empowered them with great Kong Grapan Chadtri and Klaew Klaad Evasion Magic Powers. Both Luang Por Phaew and Luang Por Yid’s amulets are hence seen as equally powerful as protective amulets, in addition to the obvious Maha Sanaeh and Maha Lap Powers that are attributed to Palad Khik amulets.
As Ajarn Chaiya was at Wat Nong Jork around 2533 BE, he observed Luang Por Yid constantly with fascination, and great expectant hopes to see some Miraculous behavious. But after around 5 days had passed, he had not yet seen anything unusual and so asked to return back to his temple of residence.
Before the day he was to leave, at around 2 a.m. in the morning, hje heard some loud noises coming from Luang Por’s Kuti Hut room, which sounded like a cat catching mice. So he decided he would get up and go have a look, but when he tried to get out of bed, he was frozen paralysed rather like he was being smothered by the ‘Phii Am’. ‘Phii Am’, is an effect where you wake up, and cannot move and are completely paralysed, which Thai people blame on a kind of ghost that smothers you by sitting on top of you in the bed).
So Ajarn Chaiya then remained frozen in the same position until morning time, after which he was able to move, and got up to go and ask the other monks in the temple about his experience. They then told him that the previous evening was when Luang Por Yid was empowering amulets, and that this was why he had been so affected by strange power of paralysis.
Ajarn Chaiya says that it sounds incredible to believe when one hears that a Palad Khik can jump around of its own accord in the hand, and that one might think that it is a fictional story, and that Luang Por was using a trick or technique with is hand. But Ajarn Chaiya tells that the Palad Khik wold even still jump around when placed on the ‘Pan Kroo’ tray that was placed at a distance from Luang Por Yid.
Ajarn Chaiya says that he wished there had been mobile phones with cameras in those days as we have now, for he would have filmed it to show the proof. He says that if that had been possible, that Luang Por Yid would now be world news for the amazing ability.
Luang Por Yid’s ability is one which many other supposed Masters have tried to emulate but were not able to perform this effect from afar without touching the Palad Khik as Luang Por could do. Luckily, thanks to Ajarn Spencer’s Buddha Magic Project, we have some footage for you to enjoy, and witness the event for yourselves;
Pra Chud Luang Por Tuad Gammagarn Set of three Ongk Kroo Amulets, in three kinds of Muan Sarn Powders, all with 3 Takrut scroll spells inserted into the base (one solid gold Takrut in each amulet, with one silver and one bronze), from the Wat Prasat Bunyawas 2542 BE Edition. This triple set was Blessed by 108 Monks iin a very Large Buddha Abhiseka Blessing Ceremony, and were made in various kinds of sacred Powders, both without, and with Takrut, with the Gammagarn 3K solid gold Takrut insert version being of course the rarest, and most popular.
This edition is given great notability with devotees of the 2506 BE Wat Prasat series for the high quantity of Muan Sarn Powders used from broken amulets of that series. The amulets of this edition became rare already in the first couple of years after their release, and became very rare already, and were hard to encounter as early as 2545 BE.
These Gammagarn Triple Gold Takrut models were Empowered along with the rest of the series, in a historically famous ‘Piti Maha Putta Pisek’ (Buddha Abhiseka Blessing Ceremony). The ceremony was attended by a total of 108 of the top Monks in Thailand of the time, who came from all parts of the country to assist in the empowerment.
Below; List in Thai of all 108 Monks officially present to Empower the amulets during the Blessing Ceremony, and perform the Chanting of the Dhamma Chakra.
The ceremony, which included great monks, such as LP Yaem of Wat Sam Ngam, LP Hongs of Wat Petchburi, Kroo Ba Duang Dee of Wat Ta Jampi, Luang Por Lam Yai of Wat Tung Lad Hyaa in Kanjanaburi, Kroo Ba Noi of Wat Don Moon, Luang Por Lae of Wat Pra Song, Luang Por Ruay of Wat Tago, and Luang Por Mee of Wat Mara Wichai, is part of what made this edition so popular, for the certainty of power from such a large number of Great Master Monks.
This Gammagarn Set of 3 Amulets containing original powders of the 2506 BE Edition in high quantity, and with 3K Takrut inserted into the Base (solid gold, silver and bronze), comes with the original Box, & in Pristine Condition.
This composes a Classic Buddhist Family Heirloom type amulet set, that can only increase in Sacred Value (and of course monetary value), as Time passes. The perfect collection for devotees of the Pantheon of amulets of Wat Prasat, and a perfect Set of Heirloom amulets
What are Family Heirloom Amulets?
Family Heirloom, or simply ‘Heirloom’ amulets, is a phrase coined by Ajarn Spencer Littlewood to translate the inherent meaning within the Thai words ‘Pra Koo Baan Koo Mueang’ (พระคู่บ้านคู่เมือง – Buddhist Images that are if National Buddhist Importance), and ‘Pra Khong Moradok’ (พระของมรดก – Historically Valuable Inheritance). By this, Ajarn Spencer means, that amulets of this kind are highly valued as items to collect and keep to pass down through all generations of one’s family lineage (descendants), for them to remember the Buddha, and their own Ancestors, and carry the Merits of their Ancestors with them, as well as giving Merits back to their dead Ancestors who they inherited the amulets from.
A total of 108 Great master Monks of the Time attended to perform empowerment during the large Buddha Abhiseka Ceremony, to bless the amulets, which were pressed from old Wat Prasat amulets from 2506 BE, as well as Pong Gao Somdej Wat Rakang, and Pong Gao Somdej Bang Khun Prohm crushed powders from ancient amulets of Somdej Dto.
Very rare to encounter as a triple set including all three types of sacred powders made in the edition; 1. Nuea Pong Lob (5 Yantra Powders = Pong Bpathamang, Puttakun, Trinisiinghae, Ittijae, and Maharach), 2. Nuea Pong Bailan Pasom Din Kakyayaks (Black Parchment Soot and Sacred Peat Earths), and 3. Pong Wan Sabu Luead (Red Bloodsoap Herbal Powder).
A very ancient Takrut Takua Tone, larger size measuring 3.8 inches long, from the Great Olden Days Guru Monk, Luang Por Parn Sunanto, of Wat Bang Nom Kho, in Ayuttaya. This hand inscribed and hand bound Takrut, is made from Takua Nam Nom Alchemical Leaden Alloy Yantra Foil and bound with Daay Tra Sangkh ceremonial cord wrap. The sheer age of the Takrut shows that the leaden Yantra foil has begun to fuse back into one substance. The Takrut is bound with Daay Dtra Sangkh, the sacred white cords used by monks in Buddha Abhiseka (Putta Pisek) Ceremonies, to hold and send energy vibrations into amulets, as well as to make geometrical yantra designs on the ceiling of the shrine-rooms for ceremonies. Daay Dtra Sangkh is also used, to bind the hands of corpses.
This extremely ancient and rare Takrut of LP Parn, is of course renowned for Kong Grapan Protection, Gae Aathan Anti-Black-Magic, and Metta Maha Niyom Mercy Charm, Maha Pokasap Wealth and Treasure Attraction. All amulets of LP Parn are highly renowned for their Invincibility Magic, due to the Wicha Yant Grao Paetch Diamond Armor Yantra Spells, which LP Parn would imbue within all his amulets, considered second to none as a protection spell against worldly and unworldly dangers.
Above; Incantation for Yant Grao Paetch explained and narrated by Ajarn Spencer Littlewood.
Below; Rules of wearing the Sak Yant Grao Paetch Diamond Armor Yantra Tattoo, also narrated byAjarn Spencer.
Luang Por Parn Sunantoe’s real Ordained Monk name, was Pra Kroo Wiharagijjanugarn. He was born in 1875 (BE 2418.) , the youngest son of Mr. Aaj and Mrs. Im Sutawongs. During his younger age, he received the a nickname of ” Parn ” , because of a red Birthmark on the little finger of his left hand, which was seen as an unusual trait mark that linked with Buddhism.
Luang Por Parn is worshiped as one of the Top 10 Greatest Thai Guru Monks of present-day in Thailand & many worshippers all around the world. He was the closest disciple of Luang Por Niam Wat Noi, Suppanburi, and also a disciple of Supannburi Master, Luang Por Hnoeng, of Wat Klong Madan. His two great teachers passed away with their bodies un-decayed, and both are considered great ascended Masters. When Luang Por Parn passed away in B.E.2480, his body was also un-decayed similar to his Guru teachers. In 1932 AD, five years before he passed away, he announced to all his disciples the date and time of his death.
His precognition was quite clear and exactly correct; he passed away on the date and time he had preannounced. Luang Por Parn was a meditative Guru Monk and also possessed magical knowledge. During Buddhist Dhamma, it was recorded that he reached the “ Great six knowledge of miracles ”. So he possesses knowledge on precognition, out-of-body ability, mind detecting, ability to do comprehensive paranormal phenomenal feats of magical prowess. He was of course famous for the Wicha of the Yant Grao Paetch Diamond Armour Yantra Spell, and for the Kata which many International Devotees have come to know as the ‘Rich Kata’. It is said that this Kata can make you immensely wealthy as a Millionaire if chanted constantly and regularly without fail.
The legends of the powers of his Yant Grao Paetch spell, are known by devotees around the world to be perhaps the most powerful Invincibility Spell of all, as well as providing an extensive set of Buddhist Blessings for Luck, Karma Improvement, Prosperity, Protection against all Ailments and Dangers, and of course for Wealthy Fortunes. Apart from this, he also possessed the highest state of “ Vipassana Yaana”, or mindful knowledge of mind cleansing, to stop the cycle of rebirth (Paticca Sammupphada/Reincarnation in Illusory Realms of Suffering).\
It was his great Dhamma practice that had cleaned and ” distilled ” his inner body (astral body) to crystal-like state, which changed his body’s cells immortally. Many great Guru Monks in Thailand hinted their Dhamma levels to their disciples in such way. Luang Por Parn’s famous amulets have marked long-time uncountable records in warding off dangers of all kinds. Luang Por Parn was famous for his ‘Pra Putta Jao Pratap Sadtw’ Buddha riding animals amulets, of which 6 Major Pimp are known and preferred, but which, until recently, are only actually 6 models which were made in 80 different styles. One can therefore encounter various different styles of each of the 6 major Pim (models) in existence.
This is indeed an extremely rare chance to admire a Sacred Takrut Tone leaden Yantra Scroll with Wicha Grao Paetch from the Originator and grand Master of the Wicha – Luang Por Parn, of Wat Bang Nom Kho. A true Eternal Classic and Long Tried-And-Tested powerful amulet from one of the Top Ranking Olden Days Masters of all Time. The rarity and desirability factor of this amulet go without saying.
A Classic Preferred Model, the Takrut Tone Sorng Kasat Thak Chueak Lai Hyak Khang (Zig Zag on the side) model amulet, from the Great Luang Por Tob of Wat Chon Daen (Wat Chang Phueak). An extremely rare classic ‘Krueang Rang Niyom’ preferred Category Takrut Tone Yantra Scroll amulet, visibly from the hand of Luang Por Tob using his 2K (copper, and leaden foils) concentrically wrapped into one scroll, wrapped with Chueak Akom magical spellbound cord wrap. Made during the middle Era of Luang Por Tob’s trajectory, between around 2485-2490 BE. the Takrut Tone of Luang Por Tob is highly renowned for its powerful Kong Grapan Chadtri, Klaew Klaad, and Maha Ud power. His most preferred Takrut are those which are made in 2K and 3K (2 or 3 different types of metal Yant Foils concentrically wrapped), for their ease of recognition, and the good amount of documentation on this particular model, which reinfoces its authenticity with greater ease than lesser known models.
This exhibit is 5 Inches long, and is ‘Krob Suudt’, meaning the Takrut contains all the features of the preferred ‘Niyom’ class amulets of Luang Por Tob, for the visible classic double concentric scroll in ‘2K’ (Sorng Kasat), a method used to bind the spell using 2 different types of metallic Yantra foils; lead, and copper, to combine and channel twin magical forces using the conductivity of ‘Sorng Kasat’ ‘2 Kings’ double metallic concentric Yantra Foils. The Takrut has been obviously been reinforced with cord wrap a second time during later years by a devotee, using the precise same zig-zag method used by the #1 artisan of Luang Por Tob Inches, The Leaden and Copper Yantra foils visible at the open ends, show their obvious age, revealing an early-mid era Takrut of Luang Por Tob witin the Cord Wrap covering. The Takrut is 5 inches long and advisable for wearing on a waist cord, weighing in at 80 Grame cord wrap, which is pristinely woven. s (up to 100 Grams with Casing).,
Luang Por Tob Tamma Banyō, or, ‘Pra Kroo Pichit Pacharājarn, of Wat Chon Daen, also known as Wat Chang Phueak, or, ‘the Temple of the White Elephant’, in Pechaburn, was a Nationally and Internationally famous Gaeji Ajarn Buddhist Master, renowned for his merits in building important and highly required edifices for various Buddhist Temples and for the Sangha in general around the whole province of Petchaburn.
Luang Por Tob was born on third of March 2424 BE, and was the son of Mr Phueak Muang Dee, and Mrs Intr Muang Dee. His family were relatively comfortable and did not go without or suffer to any extent.
His parents gave him the name ’Tob’. When the young Tob reached the age of 16, he was taken to the temple of Wat Chang Phueak to place under the tutelage and care of Pra Ajarn Sī by his parents, to ordain as a Samanera Novice Monk. After his Ordination, Luang Por Tob studied the Dhamma Vinaya and Wityākom Occult Sciences to a highly advanced level.
In the year 2445 BE, he reached the age of 21, and was ordained as a fully fledged adult Bhikkhu in the Buddha Sasanā, at Wat Silāmōng. Pra Kroo Mueang was his Upachāya, and Pra Ajarn Parn as his Pra Gammawājājārn, and Pra Ajarn Si as his Pra Anusāwanājārn.
He was given the Ordained name of ’Tammabanyõ’, which means ‘He who has Great Knowledge in Dhamma’. After his ordination as a Bhikkhu, he traveled to practice Vipassanā Kammathān and Buddha Magic (Wityākom/Wicha) with Pra Ajarn Parn, and once more excelled to the point of reaching adept mastery of the various Wicha taught to him by Pra Ajarn Parn.
After completing his studies of Wicha with Pra Ajarn Parn.
Below, the forging of three different types of metallic magical Yantra foils in ‘3k’ (‘Sam Kasat’, meaning ‘Three Kings), into one spellbound Wicha. The Takrut of Luang Por Tob which use this methodology are the most highly preferred, for their ease of recognition, and reputed magical power.
Luang Por Tob then went on Tudong forest wandering, to practice solitude and develop his Kammathāna practice. During the time he spent on Tudong, he met many great Masters, and learned their Magical Wicha.
During the times of Tudong, Luang Por Tob met and became very close friends with the great Luang Por Khien Tamma Ragkhidto, who was one of the Great Famous Masters of the Petchaburn Province in that Era. Luang Por Tob and Luang Por Khien became very close friends and companions.
Luang Por Tob, made merits building temples, Sala Bprian Dhamma Halls, Uposatha Shrine Rooms for temples in need, and restored many shrines, buildings and delapidated temple facilities scattered around the province. He made countless merits both with worldly acts, and with the spiritual teachings of the Buddha-Dhamma, and the memory of his great deeds remains in the minds of the devotees to this day, and has passed into the living memory of the current generation of Devotees.
When Luang Por Tob went on Tudong to the municipality of Chon Daen, and stayed in the forest close to the locality, the local Buddhist Folk of Chon Daen came to pay reverence, and asked Luang Por Tob to build the temple of Wat pra Puttabat Khao Noi, which was at the time was only a small Samnak Songk Sangha station in the forest.
Luang Por Tob accepted and built Kuti Hut dormitories for the Monks, an Uposatha Shrine Room, a Sala Bprian, and improved the facilities of the temple, transforming it into a large and popular temple for the local community, which was then raised in official status from the status of ’Samnak Songk’ and registered as a ‘Wat’ (fully fledged Temple).
In the year 2490, Luang Por Tob was promoted in status to be awarded the status of Upachaya Monk (ordaining officer). In 2497 BE, he recieved the Royal decree of elevated status of ‘Pra Kroo Sanyabadtr. He was given the new name of Pra Kroo Wichit Pacharājārn
Luang Por Tob passed away on the 14th of March 2519 BE, on the fourth phase of the fourth lunar month, at the age of 95 years old, after 75 years of ordained life.
The current abbot of Wat Chang Phueak (Wat Chon Daen), Pra Kroo Wimol Pacharagij, who is a direct transmission lineage Looksit of Luang Por Tob, says that Luang Por Tob had given instructions before his death, that his body should not be cremated, because one day in the future, his body would become of use to the temple in some way.
So after his death, the Looksit of Luang Por Tob took his body, and placed it inside a glass coffin. The provincial offices then built a Roop Muean statue of Luang Por Tob, and a shrine area for its placement, so that Devotees could worship Luang Por Tob’s image and his Relics.
In the present Era, Wat Chang Phueak (Wat Chon Daen) is a place where Buddhists from around South-East Asia and the rest of the World come in Pilgramage and to sight-see. Hundreds and Thousands of devotees visit the temple every day to pay reverence to the relics of Luang Por Tob, and beseech his blessings. Luang Por Tob’s body has not deteriorated, and has calcified to become stone over the years, and remains in the same condition as it was when he was first placed into the glass coffin.
Each year, the temple performs a ritual to change his robes. The used robes which are removed, are cut up into pieces and given to the Devotees to use as articles of Faith, Good Fortune and Protection of the Blessings of Luang Por Tob.
The amulets of Luang Por Tob are amongst the most highly preferred of any master, with his Roop Lor Hnaa Farang, and the Rian Dode Rom Parachute coin, and Rian Paetch Rab coin being the most highly sought after amulets in his image, and his Takrut Tone spells being the most highly preferred of his Talismanic ‘Krueang Rang’ type amulets
Wadthumongkol – the Amulets of Luang Por Tob
As far as amulets are concerned, Luang Por Tob excelled in this Wicha, and created more than 200 different kinds of amulets during his trajectory as a Sorceror Monk, including Muan Sarn Sacred Powders amulets, Roop Lor Loi Ongk Statuettes, Takrut and other amulets. So many of his amulets have become world famous classics and highly renowned for their magical power. His famous Roop Lor Hnaa Farang, Roop Lor Hua Mai Kheed, and Roop Lor Awk Sir are immensely sought after by collectors and devotees of the amulet appreciation societies, and fetch very high prices these days.
His charms and Talismans are legendary for their power of Kong Grapan Chadtri, Klaew Klaad, and Maha Ud Magic. His Takrut Tone Tak Daay Cord-Bound Yantra scroll spells are the most highly sought after amulets in the ’Sian Pra’ amulet collector societies, and carry heavy prices to them, and are in some models, immensely rare to find, especially 2K and 3K versions. Luang Por Tob was the Kroo Ba Ajarn of many of the great Masters we know in recent times, including the great Luang Phu Khui of Wat Sap Takian, who is also now yet another deceased Master, whose amulets, and Wicha Kong Grapan Chadtri were legendary.
Luang Por Tob is one of the most respected masters for possessing the Wicha of Luang Phu Sukh, used for his powerful Takrut amulets, and whose Pra Somdej, Monk Coins, and Metallic Roop Lor Boran amulets are amongst the rarest and most fervently guarded by devotees and collectors.
A very rare second edition coin from 2523 BE from the Great legendary Ex-Gangster Sorceror-Monk, Luang Por Tawee Sak (Luang Por Suea Dam), in Nuea Tong Daeng Rom Dam, blackened copper. Luang Por Suea Dam was one of the four most infamous and beloved Gangster Highwaymen of Thai History, along with the Great Suea Bai, Suea Mahesworn, and Suea Fai. Luang Por Suea Dam was the last surviving member of the four great Gangsters in history.
As Luang Por Tawee Sak was still a Gangster in his earlier times, he became the arch enemy, but also somehow friend, through mutual respect for each other’s powerful gunstopper magic, of the great Khun Pantagij Rachadej the great Police Officer who created the legendary editions of Jatukam Ramathep amulets, and who hunted all these ‘invincible’ Gangsters with great fervency.
“Suea Dam” (LP Tawee Sak) was known as a Robin Hood type Gangster, for he would only rob very rich people, and would give most of the takings to the poor people. He was also known as ‘The Gentleman Thief’ because he used to warn his victims one week before that he was going to rob them (but still always succeeded). The word ‘Dam’ means ‘Black’ and this also has a reason for LP Tawee Sak being known as ‘Suea Dam’ (Black Panther), in his time as a Gangster. Suea Dam used to wear all black, and use two pistols one in each hand like a western gunslinger, which is what gave his this legendary name of ‘Suea Dam’.
It was said by Suea Dam that he came to join forces and become a Gangster with Suea Mahesworn and Suea Bai, after a meeting, where himself, Suea Mahesworn and Suea Bai’s homes had been robbed by other robbers, knowing they had treasures stashed in there, and decided to form an alliance (cartel), but none of them had any large number of followers, so each of them went their own way to make a name for themselves, and gain fame, reputation and followers. Each of them gathered around 50 or 60 followers in their respective gangs, and remet, giving themself the Cartel name of ‘Sum Suea Dam’ (The Arched Portal of Black Panther).
The Gang had strict rules never to harm the person they were robbing, even if the victim fought back and harmed the robber, and that it was forbidden to rob rice grain barns, or poor people. Old people were forbidden to be mnolested by gang members, and to not break the precept of adultery with the wivves of others. For a gang member to break the rules would mean to be shot dead by the gang.
As time passed, prices were put on the heads of the three great Gangsters, and robbing became ever more difficult, as well as having to hide and disguise themselves from bounty hunters. It came to pass around the years 2495 – 2499 BE, that they had many shootouts with the police, and finally came face to face with Police Sergeant Khun Pant Rachadej, the most famous gangster Killer and Catcher in Thailand, and stood face to face in a gunfight. However, both Khun Pant and Suea Dam had Wicha Akom Sorcery, which was so powerful that neither were able to shoot each other, even at point blank range, as they had decided to have it out with each other and end it once and for all.
But however they tried, they were both invulnerable, and the meeting and respect for each other, came to make Suea Dam, and the other Gangsters begin to change their ways and attitude to life. For Khun Pant said that if they were to change their ways and become good people, and live honest lives, the police would drop all warrants for them all. Suea Dam and the others stopped their gangsterhood on this day, and of course, Suea Dam became ordained as a Buddhist Monk, and renamed as Luang Por Tawee Sak (popularly always known as Luang Por Suea Dam).
<p “=””>Since he ordained, he built up the temple in his charge, made many amulets using his powerful Wicha, inherited from his days as a Gangster, and became a highly revered and respected good hearted monk who attained many achievements for Thai Buddhism during his time, and was abbot of both Wat Sri Nuan Tamma Wimon, as well as Wat Chon Aratanaram in Ayuttaya, and holds his promise to Khun Pant, to remain there until his passing. His famous Takrut Ying Mai Awk Gunstopper amulet became worldwide news, and his devotees consider his amulets extremely powerful authentic magical protection.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
The one and only world famous Takrut Tua Lisong Prosperity Attracting Peanut Amulet, with Look Namo Kring inserted ito the base, from Luang Por Boey, of Wat Manaw, 4.2 Cm Length, forged from Nuea Samrit Sacred Bronze based Brazen Magical Alloy, using the Alchemical Metallurgy of the Sorcery Grimoires of Ancient Animist Sorcery, and Imbued with the many Wicha of Luang Por Boey, for Maha Pokasap, Maha Lap, Metta, Klaew Klaad, Kong Grapan, and Kaa Khaay Magic.
A rare sight indeed in this day and age, to find such an item, of which there are only rare occasions to encounter the Takrut Tua Lisong of Luang Por Boey, which is so very hard to find under any circumstances. Highly Favored by business persons and gamblers, and those who seek the magic of invincibility and evasion, and those who seek lucky windfalls in lottery.
Luang Por Boey was highly renowned for his large pantheon of forged Alchemical Metal and Sacred Powder Amulets, which have been documented in many forms, shapes and sizes, as well as his very popular Monk Photos and Coin amulets, & especially his Pra Mahesworn amulets, Kh, un Phaen, Pra Gleep Bua, Pra Leela, Metallic Somdej, and Pra Ngop Nam Oy Buddha Yantra amulets.
Luang Por Boey of Wat Manaw, was one of the Great Famous Master Sorceror Monks and Alchemy Masters of the Supannburi Province. He was immensely respected and revered by the local devotees, for his highly perfected behavior, speech and merciful nature, and for his dedicated adherence to his Most Diligent Dhamma Practices.
Luang Por Boey was born in the Village and Municipality of same name; Bang Pla Ma, in Supannburi in the year 2434 BE, a hundred and thirty years ago, at the time of writing (2021). It was obvious since his very early childhood, that he possessed a powerful tendency towards seeking Dhamma, and the Buddhist Faith. Even as a small child, he would often disappear to the temple to listen to the Dhamma Teachings, help the temple with its daily duties such as cleaning, sweeping and other tasks, and to Perform the Morning and Evening Prayer Chants in the Tradition of Thai Buddhist Uposatha.
As Luang Por Boey reached the age for Ordination (20 years old) as a Bhikkhu Monk in the Buddha-Sasana (Buddhist Creed),in the year 2454 BE, he was given Ordination Ceremony at Wat Manaw. Once ordained, he performed constant diligent study of the Dhamma Vinaya Buddhist Canon, learning both Pali Sanskrit, and the Ancient Thai-Khom Khmer Sanskrit Script used for Magical Wicha Grimoires, Sacred Yant, and Spell Inscriptions.
After 3 years of study and practice, he traveled to Bangkok, to study and contemplate the Dhamma Vinaya in more depth, to understand in fullness the rules of Ordination, and the perfection of the practice of the 227 rules of renunciation of a Thai Buddhist Monk, and Savaka (Devotee/Listener), of the Buddha. He did this at the Temple of Wat Chee Ba Khaw (Temple of the White Robed Sage – Officially callled ‘Wat Sri Sudaram’), and also was able to receive tutelage and Wicha from the Great Luang Por Parn at Wat Bang Nom Kho for a period of one year.
After this, LP Boey returned to Wat Manaw in the year 2467 BE. Luang Por was a Monk who loved his Solitude, and would always rise at 4 am every day, and perform Buddhist Prayer Chantinig until the sun would rise, and then he would go on Bintabat to seek Alms (food offerings), which is only allowed after sunrise, and eating one meal a day before midday, with all offerings mixed into one single mash in the almsbowl with his hand.
When he would return to the temple beladen with food offerings, he would ask all the other Bhikkhus (Monks) of the temple, to fall into line in a queue, and would distribute food to each Bhikkhu personally dishing out each person’s food allocation himself. He never failed to do this each day throughout his life of practice at Wat Manaw.
Luang Por Boey was always extremely dedicated to his duties as a monk of the Temple, and his duty to serve Buddhism, and Spread the Buddha Dhamma to Devotees. He was always adherent to his nightly meditations, and his Kuti hut was always very sparse with no unneeded material possessions apart from the 4 requisites listed in the Vinaya Pitaka, as the four things needed for basic survival, for Monks. No kind of luxuries or cushions, or other forms of worldly comforts were used.
The time came when Wat Manao found itself without an Abbot, LP Boey was the first and foremost to be asked to be the new Abbot and Kroo Ba Ajarn of the Temple, but Luang Por Boey staunchly refused the elevated position of Abbot, for his practice was focused upon spreading the teachings of the Buddha, and to help living sentient beings without wish or need of anything in return. His abilities in Puttakom Buddha Magic were second to none, as a result of his unwavering diligence in practice, and disinterest and disattachment from any desires of fame or elevated status, and his powerful daily chanting, meditation, and adherence to his strict practices of a truly ascetic mendicant monk. He would use his Wicha to perform blessings, remove curses, heal, and empower amulets to protect and bring Prosperity, Protection, and good Karma to Devotees. He would make Sacred Yantra on takrut amulets, and Pha Yant Prajiad cloth, with Wicha Kong Grapan Chadtri, and Klaew Klaad, and was a Master of Holy Water Empowerment, which was used to spray devotees, and was renowned for its Sacredness.
His many forms of amulets, some in Sacred Muan Sarn Powders, but mostly made using Alchemical Metallurgy, were extremely revered for their immense power and sacred blessing which they brought to the Devotee. He released amulets throughout his life in the Sangha right up to his final editions in the year 2508 BE, which was the year he passed away. His passing brought great sadness to Devotees around the Nation, for the loss of one of the Great Masters of the Olden Days Era, having left this world without yet another Master Guru with Impeccable Practice of Selfless Giving to Others.
In his Early years making amulets, he would most often use sacred treewoods to carve idols and effigies, and Buddhist amulets of various forms, until the year 2473.
This was when he began to make his Alchemical Metallurgical amulets, once he had the necessary resources to produce this kind of amulet, wich is so difficult to forge and cast into the desired form, and which has an Alchemical formula that requires a perfectly balanced admixture in order for the smleted ancient artifacts, metallic inscribed ingots, and other sacred metals to fuse into one substance.
In the Year 2479, LP Boey made his first edition of amulets in Nuea Din Phao (Baked Sacred Clay), n the Year 2500 BE, he then made a series made from Nuea Chan Hmak Betel-Areca Nut Paste with the image of Luang Por,(Chan Hmak is Betel Leaf and Areca Nut, with Pink Acidic Cement ground from seashells, Chewed by the Guru, considered highly sacred and powerful by Thai Buddhists, for the Guru will perform Incantations and Imbue Prana (Chi) Elemental Forces using Air Element (Breath), to empower the Betel Nut throughout the process of chewing it.
The first edition Rian LP Boey Guru Monk Coins were released in the year of his passing, 2508 BE, which was a quadratic coin with cut edges (Rian See Liam Dtat Mum), and the Risn Glom Nang Dtem Ongk round Guru Monk Coin with full Iage of LP Boey on front face, which were released in the Pluk Putta Sima Temple Boundary Post Installation Ceremony.
Later, the Rian Glong Kreung Ongk half Torso Cameo Image round Guru Monk Coin, was released after his passing, during the Funeral Ceremony of Luang Por Boey, and is also very rare and highly regarded by Devotees and Collectors, as being Sacred and Blessed in Spirit by LP Boey during the Funeral Ceremony, as his Spirit Left his Body and Rose up to the Higher Realms, enveloping all those at the Ceremony, and the amulets, with his final blessing in this world.
His Devotees still pray to him in the Higher Realms, to bestow his Heavenly Blessings down to Earth upon those who revere him and follow his teachings; To keep the 5 Precepts as best they can, and increase their efforts to reduce selfishness, and develop compassion, generosity, the intent to help others, and equanimity to know to not suffer yourself, when you cannot change a situation that is beyond your control (the 4 Heavenly Abodes).
All of the amulets of LP Boey were issued by him, for free during his Ceremonies, and he always refused to ask for any donations or put any price on his amulets, for he only ever made amulets for free distribution, without wishing for anything in return. This is Ironic, for this merely has increased peoples’ belief in the Sacred Powers of LP Boey during his lifetime, and made his amulets so desired and revered, for what could be more enticing, and pure, than an amulet from a monk who never ever made an edition to raise funds. And who only ever distributed ‘Pra Jaek’ (Free Amulets), to his Devotees.
There are so many different forms of amulet made by LP Boey during his trajectory, that it is not possible to list them all, but to mention some of the rarer Pim, one could mention the Pim Sum Gor, Pim Prok Po Bodhi Tree Buddha, Pim Leela Wandering Arahant, Pim Khun Phaen Jakr Narai (Vishnu Chakra on Rear face), Pi Pra Paruhnang, PraMahesworn, Pra Nang Paya, Pra Somdej Lor, Pra Gleeb Bua, and many other Pim, as well as his famous final edition Tua Lisong Peanut of Prosperity and Protection Animist Charms of 2508 BE.
One of the most highly preferred amulets of this master, the Pra Pid Ta Nuea Pong, this one being a Pim Klang Matathaan preferred model in medium size. This exhibit is in Nuea Pong Ittijae, and has all the classic features of a Pim Niyom preferred model, with the classic pear shaped image with rounded contours. Blessed and Empowered by Luang Phu Rian, Olden Days Sorceror Monk of Wat Nong Bua, in Kanjanaburi. Luang Phu Rian was the continuance of the Lineage of the Great Luang Phu Yim.
The Pra Pid Ta of Luang Phu Rian were made in various forms, and released throughout his continuous trajectory. They resemble of course those of his Mentor Luang Phu Yim, and are at best differentiated by the judgement of the age of the Muan Sarn Sacred Powders of the amulet, to define which of these two masters such a Pra Pid Ta was made by.
The rear face has been treated with some herbal lacquer, both to empower the Muan sarn clay, as well as to protect against the rubbing against the skin, as in those days, people rarely would encase an amulet, and would usually wear the amulet against bare skin.
Luang Phu Rian, of Wat Nong Bua, was the Apprentice Master and Wicha Inheritor of the great Luang Phu Yim of Wat Nong Bua. Luang Phu Yim was one of the Greatest Master Gaeji Ajarn of Ancient Times of the Kanjanaburi Province.
Luang Phu Yim would appoint Luang Phu Rian, to Invoke the Kata Akom Incantations, and make the Inscription of Khom Agkhara Spells on the surface of his talismans and amulets in his stead. After Luang Phu Yim had bestowed all of his Wicha upon Luang Phu Rian, Luang Phu Rian then became immensely famous for his powerful Magic.
His amulets received immense popularity with the local devotees, throughout 58 Years of Ordination, until his final passing. He is very famous for his carved wooden Pra Somdej Mai Sao Bote amulets, which were made from the pillars of the old Uposatha shrine room of Wat Nong Bua. It is said that Luang Phu Rian began to perform the carving of his rare and famous Pra Somdej Mai Sao Bote wooden Shrine Room Pillar amulets himself.
He would make many different amulets, some which emulated and continued the Wicha of Luang Phu Yen, and some which were of his own design, or taken from other Wicha. His Pra Pid Ta follow only second to those of his Mentor Luang Phu Yim, and are amongst the most highly regarded Pra Pid Ta amulets of their Region. Both Luang Phu Rian and Luang Phu Yim are considered to be two of the top Masters of Kanjanaburi Province of all History.
The making of the famous Pra Somdej Mai Bote carved wooden amulets of Luang Phu Rian;
In the year 2494 BE, Luang Phu Rian saw that the Uposadha Shrine Room was becoming delapidated, and in need of constructing a new Uposadha. Luang Phu saw that the wooden pillars, which were already over a century old at the time, had received the powerful vibrational energies of the chanting of Luang Phu Yim and the Sangha Monks who had performed ceremonies throughout the century of its existence, and were full of Buddhakun Power from the Incantations of Luang Phu Yim and the prayers of the Monks.
The devotees would constantly bring pieces of the Uposadha pillar wood to Luang Phu to bless and make into amulets. Some amulets were carved by Luang Phu himself, and others were traken to artisans for carving, by the devotees who had been given pieces of the Uposatha pillar wood for Bucha, and some were carved by the villagers themselves, those who were too poor to pay an artisan. For this reason, there are many different levels of mastery
Above Picture; Just some of the many amulets of the pantheon of Luang Phu Rian (Wat Nong Bua), all of which are Rarities in this day and age, and are highly sought after amulets within the cult collector scene of the amulet appreciation society.
Below, the Takrut Bailan of Luang Phu Rian, another of his highly preferred and extremely rare amulets
The pantheon of amulets of Luang Phu Rian arejust as famous and sought after as those of his predecessor and Kroo Ba Ajarn, the olden days Master Luang Phu Yim (Wat Nong Bua). Luang Phu Rian passed away in the year 2503 BE
Below is a picture of Luang Phu YIm and a number of the great pantheon of his amulets, for you to also study and appreciate, and gather knowledge about the Pantheon of amulets of these two great Consecutive Guru Master Monks of Wat Nong Bua, in Kanjanaburi.
The Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw 2500 BE: A Monograph on the Sacred Amulets of Luang Por Mum Intabanyo Wat Prasat Yer
This monograph presents a rigorous academic examination of the Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw, identified by SKU 04219, an artifact of profound spiritual and cultural significance from the esteemed master, Luang Por Mum Intabanyo of Wat Prasat Yer. Dated to approximately 2500 BE (1957 CE), this specific Takrut exemplifies the intricate interplay between Theravada Buddhist esotericism, indigenous Thai animism, and the potent alchemical traditions prevalent in the Mekong region of Southeast Asia. The focus here is on its historical genesis, the biographical trajectory of its creator, the material composition, the methodologies of its sacred empowerment, its iconographical implications, and the prescribed devotional practices associated with its veneration.
The Takrut, a cylindrical scroll amulet, stands as a quintessential manifestation of Thai Buddhist occultism, embodying a lineage of mystical knowledge passed through generations of monastic masters. Fundamentally, a Takrut serves as a repository for sacred inscriptions, known as Yantras (or Yant in Thai), imbued with specific magical properties through ritualistic empowerment. The Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw, specifically a “Takrut Tone” measuring five inches in length, represents a powerful class of these amulets, meticulously crafted from copper/bronze Yantra foil. Its designation as “Tong Daeng” refers to this copper composition, historically valued for its conductive properties in magical rites and its association with celestial bodies.
The theological importance of this Takrut is predicated upon the efficacy of its enshrined Wicha (magical knowledge) to confer multifaceted protections and boons upon the wearer. The primary attributes inscribed within this amulet are Kong Grapan Chadtri, Klaew Klaad, Maha Ud, and Gae Pit Aathan. Kong Grapan Chadtri denotes invincibility, specifically the ability to repel physical harm, rendering the wearer impervious to blades, bullets, and other forms of weaponry. Klaew Klaad signifies evasive capabilities, ensuring the wearer’s escape from dangerous situations, accidents, and unforeseen perils. Maha Ud pertains to gun-stopping magic, preventing firearms from discharging or causing harm, a critical protective aspect in regions historically prone to conflict. Gae Pit Aathan is the power to counteract and neutralize black magic, curses, and malevolent spiritual influences, offering a comprehensive shield against occult attacks. Beyond these core protective functions, the Takrut is also imbued with properties of Serm Duang (enhancement of fate or destiny), Metta Mahaniyom (compassion and popularity, leading to favorable social interactions), and Maha Lap Kaa Khaay (great fortune and success in business and trade). These attributes collectively position the Takrut not merely as a defensive talisman but as a comprehensive tool for enhancing overall well-being, status, and prosperity in the devotee’s life.
The temporal context of “2500 BE” (1957 CE) for this Takrut positions it within the nascent period of Luang Por Mum’s prolific output of “Krueang Rang” (talismanic occult charms). While his more formally documented editions of amulets, such as the Rian Kanajarn Monk Coins, emerged predominantly between 2507 BE and 2520 BE, the presence of specific Takrut types is noted earlier, with the “1st edition Takrut” officially documented in 2509 BE. This suggests that the “2500 BE” designation for this particular Takrut likely refers to an earlier, less formally documented production period, characteristic of his individual, hand-made Krueang Rang. Such earlier creations often predated mass-produced editions and were crafted one by one, reflecting a more direct engagement of the master’s personal Wicha Akom (sorcery knowledge) and meditative energies during the initial phase of his spiritual and magical development. The cultural milieu of this era, marked by the geopolitical tensions of the Indo-China and Vietnam War, further amplified the demand for powerful protective amulets, elevating the significance of masters like Luang Por Mum who were renowned for their efficacious Wicha.
Pra Kroo Prasat Khantakun, reverently known as Luang Por Mum Intabanyo, was a preeminent figure in Thai Buddhism and occult arts, serving as the esteemed abbot of Wat Prasat Yer Temple in Sri Saket province. His biography spans a significant period of Thai history, from 2429 BE (1886 CE) to 2522 BE (1979 CE), covering nearly a century of profound spiritual development and dedication. Luang Por Mum’s monastic journey commenced at the tender age of 12, when he ordained as a Samanera (novice monk). His commitment to the Dhamma was unwavering, as he maintained the purity of his Bhikkhu (monk) vows until his passing at the advanced age of 93, a testament to his profound spiritual discipline and unwavering adherence to the Vinaya.
Luang Por Mum’s spiritual formation was significantly shaped by his extensive Tudong (ascetic forest wandering) practices. He spent numerous years traversing the arduous and often perilous mountainous jungles of the Thai-Khmer border regions. This period of intense solitary practice was instrumental in his mastery of Kammathana Mindfulness, a meditative technique focused on developing deep insight and concentration, and in refining his Wicha Akom sorcery. Tudong masters are revered for their profound connection to nature, their ability to withstand harsh conditions, and their development of potent spiritual and magical abilities through rigorous self-discipline and communion with the natural world. This ascetic training formed the bedrock of his spiritual authority and the efficacy of his amulets.
The lineage of Luang Por Mum is further distinguished by his association with Luang Phu Bun Ma, who served as one of his esteemed Kroo Ba Ajarn (teacher monks). This connection underscores the importance of traditional teacher-disciple relationships in the transmission of Wicha. The explicit mention of amulets like the Rian Luang Por Bun Ma coin, created in 2509 BE in reverence for his guru, and the Rian Sorng Ajarn (Two Masters Coin) of 2510 BE, which featured both Luang Phu Bun Ma and Luang Por Mum, highlight the continuity of this spiritual lineage and the deep respect accorded to his mentors. Luang Por Mum’s reputation as a Tudong master from the Isan Country further solidified his status, as this region is renowned for producing monks with formidable Wicha and deep ascetic roots.
A defining characteristic of Luang Por Mum’s amulet creation was his insistence on personal empowerment (Plook Sek). Unlike some masters who might delegate aspects of blessing to disciples, Luang Por Mum personally performed the incantations and consecrations for all his amulets. This direct engagement of his meditative energies and Wicha was a primary factor contributing to the immense popularity and legendary efficacy of his creations among devotees. This dedication to personal empowerment elevated his amulets, granting them a “cult status” among collectors, particularly his Rian Kanajarn Monk Coins, which were released between 2507 BE and 2520 BE, with all editions subsequently achieving Pra Niyom category status as highly preferred and sought-after amulets.
The Tamniap Wadthumongkol Luang Por Mum Intabanyo, a comprehensive catalogue of his amulets, provides invaluable insight into his prolific output. While the 2500 BE date for this specific Takrut might indicate an earlier, uncatalogued period of production, the documented history of his amulets commenced with the 2507 BE ‘Rian Run raek’ (first edition coin), issued in two models: ‘Pim Sor Hang San’ (short-tailed Thai letter ส) and ‘Pim Sor Hang Yaw’ (long-tailed Thai letter ส). This year also saw the release of first edition Hwaen Luang Por Mum Guru Monk rings, crafted from sacred chanuan metals such as Nuea Nak (an alchemical alloy, often gold-infused) and Nuea Albaca (a silver-colored alloy).
The year 2508 BE marked the release of the Riang Glom Luang Por Mum coin, distributed to devotees who visited the temple for prayer, Dhamma practice, and merit-making. A significant year for his early output was 2509 BE, when a series of amulets were released, sponsored by his devotee committee. While not all items from this edition were fully documented, known artifacts include the Pra Kring Sor Gor, additional first edition finger rings, Roop Tai (photos of Luang Por Mum), Roop Lor Boran Loi Ongk Statuettes depicting his image, and importantly, the “1st edition Takrut.” This inaugural Takrut, along with the Rian Luang Por Bun Ma coin, received a large Buddha Abhiseka ceremony, attended by many great master monks of that era for blessings and empowerment.
In 2510 BE, the Rian Sorng Ajarn monk coin, featuring Luang Phu Bun Ma and Luang Por Mum, was released alongside Pha Yant (Yantra cloths), various Takrut, and Muan Sarn Sacred Powder amulets. The year 2512 BE saw the Pra Chaiyawat Luang Por Mum, considered the second edition Pra Kring, following the Pra Kring Gor Sor. This edition also included the Rian Roop Arm coin and the third edition Finger Ring. The period of 2514-2515 BE was particularly prolific, witnessing the release of the Rian Tao reed, the Rian Por Bor Ror coin, and his renowned ‘Pra Somdej Lai Suea’ (tiger-stripes pattern) Muan Sarn Sacred Powder Votive Tablet Buddha amulet, famed for its legendary powers and aesthetic appeal. Other releases from this period included the Rian Tee Tam Ngaan Sor Por Or Mueang coin, the Rian Arm Hlang Por-Bor-Ror coin, the Rian Sala Garn Bprian (‘Rian Hnaa Ban’), the Rian Glom Run Pised special release round monk coin, and the Hwaen Por-Bor-Ror Royal Insignia finger ring, among a vast pantheon of other amulets.
The year 2516 BE is notable for a large pantheon of Muan Sarn Sacred Powder amulets released at Wat Prasat Yer Nuea, Wat Maha Puttaram, and Wat Pra Dto. These included models such as Pra Somdej Hlang Roop Muean Luang Por Mum, Pra Somdej Hlang Luang Por Mum Han Khang, Pra Somdej Jumbo, Pra Somdej Pim Pratan Porn, and Roop Muean Nuea Wan Herbal powder Cameo amulets. This year is also famous for the extraordinary account involving a regiment of U.S. G.I.s stationed in Udorn Thani during the Vietnam War. These soldiers, initially skeptical, attempted to test the magic of Luang Por Mum’s amulets by shooting at them, only to discover their firearms would miraculously not discharge. This astonishing event led to profound faith, prompting the G.I.s to sponsor the creation of the celebrated Rian Papa Mum coin, alongside Pra Somdej and Pim Jantr Loi Muan Sarn Sacred Powder amulets, all featuring English inscriptions, specifically for protection during the conflict.
In 2517 BE, a collaboration between Pra Ajarn Fern of Wat Intrawiharn (Bang Khun Prohm) in Bangkok and the Munlaniti Prasat Khantakun Foundation of Luang Por Mum led to a significant edition. Amulets were blessed by Luang Por Mum at Wat Prasat Yer Nuea and then taken to Wat Intr for further empowerment and distribution. Funds from these donations supported the construction of a wall around the Uposatha shrineroom of Wat Samakee Patanaram temple and restorations at Wat Prasat Yer. This edition featured the ‘Rian Nak Glaam’ (‘Muscleman’) coin amulet, produced with two distinct block press molds (one from Wat Intrawiharn, one from Wat Prasat Yer), the ‘Rian Chang Sam Siarn’ (3-headed Erawan elephant God coin), Pra Pong Roop Muean Pasom Sen Gesa (powder cameo amulets of Luang Por Mum infused with monk hairs), Pra Pidta Nuea Wan 108, Roop Lor Loi Ongk Statuettes, Lockets, Takrut Tone Nuea Ngern (silver Yantra scroll), Pha Yant, Hwaen magic rings, and See Pheung Nam Man Prai Metta Balm. The year 2519 BE marked Luang Por Mum’s 90th birthday, celebrated with the Rian Cheed Sum Ganok (in two models: ‘Baeb Mee Hoo’ with a pendant hole, and ‘Baeb Mai Mee Hoo’ without), the Hwaen Tor Bor Kor finger ring, Roop Lor Loi Ongk Statuettes, Takrut amulets, and various other talismanic charms. Finally, in 2520 BE, the Bangkok Bank sponsored the creation of the Rian Dork Bua Lotus coin amulet (in ‘Pim Hnaa’ – thick, and ‘Pim Bang’ – thin models), featuring the bank’s lotus logo. This edition also included Pra Nakprok powder amulets, Roop Lor Loi Ongk Statuettes, Bucha statues, Takrut, and Pha Yant.
Alchemical Composition and Sacred Geometry
The Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw is an exemplary specimen of Thai sacred craftsmanship, its material composition intrinsically linked to its intended magical function. The primary component is “Tong Daeng,” or copper, utilized as the medium for the Yantra foil. Copper has a long history of application in sacred arts across diverse cultures due to its perceived energetic conductivity and alchemical properties. In Thai occultism, copper is often chosen for its capacity to hold and transmit magical energies, making it an ideal substrate for the inscribed Yantras. The foil is meticulously inscribed with specific sacred geometry and Kata (mantras), then tightly rolled into a cylindrical scroll, forming the core of the Takrut. The designation “Takrut Tone” indicates a singular, often larger, amulet, distinguishing it from smaller, bundled Takrut sets.
The Yantra inscriptions on the copper foil are not merely decorative but constitute a complex system of sacred geometry, abbreviated Pali and Sanskrit script, and numerical sequences. These specific inscriptions are designed to invoke the powers of Maha Ud, Klaew Klaad, Kong Grapan, and Gae Pit Aathan. Maha Ud Yantras typically involve symbols or Kata that “seal” or “block” energies, preventing harmful forces (such as projectiles) from penetrating. Klaew Klaad Yantras incorporate designs that promote evasion and ward off misfortune. Kong Grapan Yantras are characterized by intricate grids and protective Kata aimed at rendering the body invulnerable. Gae Pit Aathan Yantras are formulated to dissipate and neutralize negative magical influences. The precision of these inscriptions and their specific arrangement are paramount, as any deviation can compromise the amulet’s efficacy. Luang Por Mum’s mastery of Wicha Akom ensures the correct application of these intricate designs.
The copper Yantra foil is subsequently wrapped with a green spellbound cord. This cord serves a dual purpose: practical and esoteric. Practically, the cord wrapping provides a protective layer against environmental degradation, safeguarding the copper from corrosion caused by rain and moisture, especially when the amulet is worn around the waist, a common practice among devotees for maximum protective coverage. Esoterically, the cord itself is “spellbound,” meaning it has been ritually consecrated and infused with protective energies through specific Kata and incantations. The choice of green color may hold additional symbolic significance, often associated with nature, growth, and equilibrium in various spiritual traditions, subtly enhancing the amulet’s protective and life-affirming properties. This intricate layering of material, inscription, and external binding exemplifies the holistic approach to sacred object creation in Thai occultism, where every component contributes to the overall potency and protective qualities of the talisman.
Beyond the primary copper and cord, Luang Por Mum’s other amulets showcase a broader use of sacred materials, collectively termed “Muan Sarn.” These often include chanuan metals (sacred alloys), such as Nuea Nak (an alchemical alloy frequently incorporating gold, prized for its spiritual potency and value) and Nuea Albaca (a silver-white alloy). His Pra Pong Roop Muean Pasom Sen Gesa (powder cameo amulets) incorporated the revered monk hairs (Sen Gesa) of Luang Por Mum himself, lending a direct spiritual connection to the master. Pra Pidta Nuea Wan 108 utilized 108 types of sacred herbal powders (Wan), each with its own specific magical attributes. These diverse material compositions underscore the alchemical and naturalistic foundations of his Wicha, where specific elements are carefully selected and combined to amplify desired magical effects.
Sacred Empowerment and Wicha
The essence of a potent Thai Buddhist amulet lies not merely in its material composition or inscribed Yantras but profoundly in the process of its sacred empowerment, known as “Plook Sek” or “Pluk Saek.” Luang Por Mum Intabanyo was renowned for his exceptional mastery of Wicha Akom sorcery, a complex system of magical knowledge encompassing Kata (mantras), incantations, meditations, and ritual practices designed to imbue objects with spiritual energy and specific magical properties. His Tudong journey in the Thai-Khmer border regions was crucial for cultivating and refining this Wicha, connecting him with ancient esoteric traditions of the region.
The empowerment process for the Takrut Tong Daeng would have involved several critical stages. Initially, the Yantra foil, already inscribed with the sacred geometry and Kata for Kong Grapan Chadtri, Klaew Klaad, Maha Ud, and Gae Pit Aathan, would be subject to Luang Por Mum’s personal incantations. This involved prolonged meditative chanting, where the master would focus his mind and spiritual energy to invoke the intended powers into the material. This personal touch was a hallmark of his practice, distinguishing his amulets and contributing to their perceived superiority. The vibratory energy of the Kata, coupled with the focused intent of the meditating master, is believed to awaken and activate the latent magical forces within the Yantra.
Beyond individual consecration, significant editions of Luang Por Mum’s amulets, such as the 2509 BE 1st edition Takrut, underwent extensive Buddha Abhiseka ceremonies. These grand blessing rites involve multiple venerable monks congregating to collectively chant and meditate, pooling their spiritual merits and Wicha to further empower the amulets. Such ceremonies amplify the inherent potency of the talismans, ensuring a high degree of efficacy for the entire batch. The rigorous adherence to traditional Wicha and the deep meditative states achieved by Luang Por Mum were central to transferring the spiritual energy that confers protection, status, and invincibility.
The miraculous efficacy of Luang Por Mum’s amulets is well-documented through numerous anecdotal accounts, particularly those originating from the Indo-China and Vietnam Wartimes. The story of the American G.I.s in 2516 BE stands as a paradigmatic example. These soldiers, initially doubting the power of Thai amulets, conducted a direct test by attempting to fire their weapons at amulets created by Luang Por Mum. The reported inability of their guns to discharge, despite repeated attempts, constituted a profound validation of the amulets’ Kong Grapan Chadtri and Maha Ud powers. This incident galvanized the G.I.s’ faith, leading them to sponsor the renowned Papa Mum coin for protection, further solidifying the legend of Luang Por Mum’s powerful Wicha. Such events transformed his amulets from mere religious artifacts into objects of immense protective and spiritual power.
Luang Por Mum’s “Krueang Rang” (talismanic occult charms) were diverse and often unique, reflecting the direct application of his Wicha rather than mass-production uniformity. These included ‘Hwaay Look Nimit’ (rattan Arahant Balls), See Pheung (metta balm), Pha Yant (Yantra cloths), Rian R.5 (King Rama V coins), Roop Tai (monk photos), Mai Phai Dtan (magic bamboo), Mitmor (ritual knives), and various forms of Takrut, ranging from large to small, as well as carved Animist Charms in materials like ivory, wood, bone, and tooth. This array of hand-made, individual talismans further demonstrates the depth and breadth of his Wicha, extending beyond standard amulet forms to encompass a wide spectrum of traditional Thai occult practices.
Iconographical and Aesthetic Appreciation
The Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw, at 5 inches in length, represents a “Tone” class Takrut, typically signifying a single, potent scroll. Its aesthetic is characterized by a minimalist yet profoundly functional design, typical of many powerful Krueang Rang. The primary visual elements are the copper/bronze Yantra foil, which forms the inner core, and the exterior green spellbound cord wrapping. Unlike figural amulets such as monk coins (Rian) or Buddha images (Pra Somdej), the Takrut’s iconography is primarily internal—the sacred Yantras inscribed on the metal sheet. These Yantras are not pictorial in the conventional sense but consist of highly stylized geometric patterns, numerical grids, and abbreviated Pali/Khmer script, each element precisely positioned to create a microcosm of protective energy.
The copper/bronze material, when newly crafted, possesses a distinct metallic luster that, over time and through handling, develops a rich patina. This natural aging process is often valued by collectors, as it indicates authenticity and the amulet’s journey through time. The green cord wrapping is both a protective sheath and an integral aesthetic component. Its texture and color provide a tactile and visual contrast to the underlying metal, while its utility in shielding the foil from environmental damage underscores the amulet’s practical application in the devotee’s daily life. The hand-wrapping of the cord, a characteristic of Luang Por Mum’s individualized Krueang Rang, imbues each Takrut with a unique, artisanal quality, reflecting the direct touch of the master.
While this specific Takrut does not feature a stamped code or carving, many of Luang Por Mum’s other talismanic charms often exhibited individualistic designs, sculpted by hand from various natural materials. His diverse output, including ‘Hwaay Look Nimit’, Mitmor, and carved Animist Charms in ivory, wood, bone, and tooth, highlights a flexible and adaptive approach to amulet creation, where the form is dictated by the Wicha and available sacred materials. The absence of mass-produced uniformity in his Krueang Rang items is a testament to their direct spiritual origin and the master’s personal involvement in their fabrication and empowerment. This aesthetic philosophy distinguishes his early and individual Takrut from later, more formalized editions of coins or Buddha tablets, which often featured specific iconography, such as his own image (Roop Muean) or that of the Buddha.
Ritual Practice and Worship
The proper veneration and utilization of the Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw, like all sacred amulets in the Theravada Buddhist tradition, necessitates adherence to specific ritual practices, known as Bucha. These practices are not merely superstitious gestures but are deeply rooted in the principles of Buddhism, fostering mindfulness, respect for the Triple Gem, and connecting the devotee’s intent with the amulet’s inherent powers. The recommended approach involves a sequence of chants designed to establish a reverent disposition and to invite the protective and beneficial energies of the amulet.
The Traditional Thai Buddhist Method for Bucha commences with the chanting of Maha Namasakara, the Homage to the Triple Gem, repeated three times. This foundational chant expresses profound reverence for the Buddha, Dhamma (Buddhist teachings), and Sangha (monastic community). Its repetition serves to purify the mind, cultivate humility, and align the devotee with the core tenets of Buddhism, thereby creating a conducive spiritual environment for engaging with the amulet. The text of Maha Namasakara is: “Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa.”
Following this, the Trai Soranakom, or Taking Refuge in the Triple Gem, is recited three times. This chant formally declares one’s commitment to the Buddha as the enlightened teacher, the Dhamma as the path to liberation, and the Sangha as the exemplary community. By taking refuge, the devotee strengthens their Buddhist faith and establishes a firm spiritual foundation for their practice. The Trai Soranakom comprises: “Puttang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Tammang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Sangkang Cheewidtang Yaawa Nipaanang Saranang Kajchaami. Tudtiyambpi Puttang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Tudtiyambpi Tammang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Tudtiyambpi Sangkang Cheewidtang Yaawa Nipaanang Saranang Kajchaami. Dtadtiyambpi Puttang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Dtadtiyambpi Tammang Cheewidtang Yaawa Nipaanang Saranang Kajchaami, Dtadtiyambpi Sangkang Cheewidtang Yaawa Nipaanang Saranang Kajchaami.”
The concluding invocation is the Kata Aaraatanaa Pra Krueang, the Invitation of the Amulet, also chanted three times. This specific Kata acts as a formal request to the amulet, inviting its protective and beneficial powers to manifest and integrate with the wearer’s life. It is through this direct address that the devotee establishes a conscious connection with the talisman and its spiritual guardian, activating its potential. The Kata Aaraatanaa Pra Krueang consists of: “Puttang Aaraatanaanang, Tammang Aaraatanaanang, Sangkang Aaraatanaanang. Puttang Prasittimae, Tammang Prasittimae, Sangkang Prasittimae.”
Beyond these chants, ethical conduct is paramount. Devotees are expected to observe the Five Precepts, lead a moral life, and cultivate metta (loving-kindness) and compassion. The amulet is not a substitute for ethical action but rather an enhancement, providing support and protection to those who live righteously. Respect for the amulet also implies careful handling and placement in elevated, clean locations when not worn. The Takrut Tong Daeng Kong Grapan Thak Chueak Khiaw, imbued with Klaew Klaad, Serm Duang, Metta Mahaniyom, and Maha Lap Kaa Khaay, thus serves as a powerful instrument for both spiritual and temporal benefit, a testament to the enduring legacy and profound Wicha of Luang Por Mum, one of the great Olden Days Masters of Thailand.
A Scholarly Monograph on the Rian Kring Solos Tat Nuea Solos 16 – 66th Birthday 1st Edition Amulet 2518 BE by Ajarn Chum Chai Kiree
The Rian Kring Solos Tat Nuea Solos 16 amulet, released in 2518 BE to commemorate Ajarn Chum Chai Kiree’s 66th birthday, represents a significant artifact within the extensive pantheon of Thai Buddhist occultism and Theravada devotional practice. This specific edition, designated as the ‘1st Edition Amulet 2518 BE’, holds particular distinction due to its intricate alchemical composition, rigorous consecration rituals, and the profound spiritual legacy of its creator, Ajarn Chum Chai Kiree, a preeminent lay master from the Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery. The nomenclature ‘Rian Kring’ refers to its coin-like form and the internal ‘kring’ bead, a rattling element integral to its esoteric function, while ‘Solos Tat’ signifies its composition from sixteen sacred elemental substances, a number steeped in cosmological and alchemical significance within various Indic traditions adapted into Thai magical arts.
The theological importance of the Rian Kring Solos Tat extends beyond its physical attributes, encapsulating core tenets of Theravada Buddhism blended with indigenous animistic and Brahmanical beliefs that characterize Thai popular religiosity. Amulets, in the Thai context, are not mere objects of superstition but tangible receptacles of blessings, merit (Bucha), and protective energies derived from the spiritual attainments of their creators and the efficacy of the consecration rites. The presence of Pra Pakawambodee, often depicted as Pra Pid Ta Nirodha Buddha, on the reverse face, imbued with a Kring bead containing Solos Tat Elemental relics, further amplifies its spiritual potency. Pra Pid Ta, the ‘closed eyes’ Buddha, symbolizes profound meditative absorption, freedom from worldly distractions, and often confers invulnerability (Kong Grapan Chadtri) and protection against harm (Klaew Klaad), aligning with the broader objectives of Ajarn Chum’s magical practice. The integration of this ancient iconography with Ajarn Chum’s own effigy signifies a synergistic convergence of venerated Buddhist ideals and the living spiritual authority of the master.
The ‘Solos Tat’ (Sixteen Sacred Elements) composition is not merely a material attribute but a theological statement. In many esoteric traditions, the number sixteen is associated with completeness, perfection, or a full cycle of manifestation. The meticulous selection and amalgamation of these specific minerals and artifacts, as detailed in Chapter 3, transforms the amulet from a mere metallic object into a charged repository of diverse elemental energies, harmonized and activated through specialized Wicha. This alchemical synthesis, known as ‘Nuea Solasa Loha Galai Tong’ (Gold Galvanized over 16 kinds of Sacred Artifact Alloy), is a testament to the sophisticated understanding of material science and spiritual metallurgy practiced within the Khao Or tradition. The inimitable surface sheen mentioned as a primary authentication criterion underscores the intrinsic spiritual and material integrity of the original creation, rendering it inimitable by lesser forgers.
As an ‘Ongk Kroo’ (master piece or reference model), this amulet serves a didactic purpose, allowing devotees and connoisseurs to study the authentic characteristics of Ajarn Chum’s work. Its theological importance is thus dual: it functions as a potent devotional object for personal protection and fortune, and simultaneously as an educational artifact for understanding the complex interplay of art, alchemy, and esoteric Buddhism in Thailand. The narratives surrounding Ajarn Chum’s miraculous abilities, from childhood feats of Kong Grapan to demonstrations of Metta Mahaniyom, imbue this amulet with a perceived efficacy directly linked to his undisputed spiritual authority. The Rian Kring Solos Tat 2518 BE is not merely a commemorative coin; it is a profound expression of faith, a medium for spiritual protection, and a tangible link to a powerful tradition of Thai Buddhist magic.
The Master and Lineage
Ajarn Chum Chai Kiree (พ.ศ. 2450-2525 BE) stands as an unparalleled figure in the annals of Thai Buddhist occultism, widely acknowledged as the greatest lay master in the living history of Thai Buddha Magic. Born in Pattalung, a province renowned as a cradle of esoteric knowledge and the home of the Khao Or tradition, Ajarn Chum’s life unfolded as a continuous testament to profound spiritual attainment and extraordinary magical prowess. His lineage traces directly to the esteemed Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery, an ancient and highly revered institution that has preserved and transmitted specialized Wicha (magical sciences) for centuries. His mentors included some of the most respected masters of his era, notably Ajarn Iad of Wat Don Sala, who served as his guide in the intricate pathways of magical sorcery after his disrobing from the Sangha.
Ajarn Chum’s innate abilities manifested from a remarkably young age. At just seven years old, he exhibited signs of preternatural power, as evidenced by a widely recounted incident where he disarmed a rifle merely by chanting an eleven-syllable Kata. This act resulted in the weapon exploding and breaking upon its subsequent discharge, profoundly impressing and instilling faith in his budding powers among the local villagers. Such miraculous events, documented and passed down through oral tradition and biographical accounts, laid the foundation for his lifelong reputation as a formidable practitioner of Kong Grapan (invulnerability) and other protective Wicha.
His formal spiritual training commenced with ordination as a Bhikkhu, under the tutelage of Pra Ajarn Kong, at Wat Chai Mongkol. This period of fifteen years within the Sangha provided Ajarn Chum with an intensive foundation in Buddhist scripture (Dhamma), meditation (Bhavana), and monastic discipline (Vinaya). This comprehensive monastic education, combined with his inherent spiritual gifts, equipped him with a deep understanding of the underlying principles that govern the creation and empowerment of sacred objects. During his time as a monk at Wat Chai Mongkol, he was notably present and actively participated in the extensive 16-day and 16-night empowerment ceremony for the world-famous Pra Pid Ta Hlaem Sai 2481 BE first edition amulet. This experience proved pivotal, as he judiciously retained a quantity of the sacred Chanuan Alchemical metals from that seminal smelting ceremony, metals that would later become crucial components of the 2518 BE Rian Kring Solos Tat coins.
Upon disrobing, Ajarn Chum transitioned from an ordained monk to a dedicated lay practitioner, further intensifying his study of the Buddha-Dhamma and advancing his mastery of occult sciences. He relocated to Pattalung, immersing himself fully in the Dtamnak Dtak Sila Khao Or tradition under the direct mentorship of Ajarn Iad. This phase of his life solidified his status as a legendary master of Khao Or Sorcery. His ability to decipher complex magical methods and his attunement to mysterious forces were exceptional, allowing him to innovate and perfect various Wicha, earning him widespread veneration.
Ajarn Chum’s legacy is replete with public demonstrations of miraculous magic, which captivated a generation of devotees and cemented his position as a Grand Master. One of his most iconic displays involved the “Noo Kin Nom Maew Metta Oil” (Mice Drinking Cat’s Milk Metta Oil). This demonstration, where baby mice and a lactating cat, smeared with the oil, peacefully coexisted and the cat nursed the mice, unequivocally showcased his mastery of Metta Mahaniyom (loving-kindness and popular charm) Wicha. He was also known for his “Nam Man Solos Mongkol” oil, which he applied to devotees’ heads before performing Kong Grapan Magic, further attesting to his systematic and ritualistic approach to magical practice. The consistent and undeniable real effects experienced by those who revered his amulets and sought his blessings have ensured that Ajarn Chum Chai Kiree’s reputation for potent magical power remains unrivaled, securing his permanent place as an occult legend within Thai history.
Alchemical Composition and Sacred Powders
The Rian Kring Solos Tat amulet of 2518 BE is distinguished by its exceptionally complex and esoteric alchemical composition, known as ‘Nuea Solasa Loha Galai Tong’. This term denotes an alloy formed from sixteen distinct kinds of sacred artifacts and elemental metals, subsequently finished with a gold galvanization. The concept of ‘Solos Tat’ (Sixteen Elements) is central to its magical efficacy, representing a synthesis of diverse cosmic energies and protective properties believed to be inherent within these rare materials. The meticulous selection and blending of these elements reflect an advanced understanding of traditional Thai metallurgy, geomancy, and occult science, characteristic of the Dtamnak Dtak Sila Khao Or tradition.
The sixteen sacred elements comprising the Chanuan metal for this amulet are enumerated as follows, each possessing unique spiritual attributes:
Lek Lai: A revered ‘flowing metal’ or ‘adamantine substance’ believed to possess its own Deva, granting immense protective powers, often associated with invulnerability and warding off evil.
Jao Nam Ngern: A blue-hued mineral, often found in sacred caves, valued for its protective and auspicious qualities.
Gold: Symbolizing purity, wealth, and spiritual illumination, it is a universal element of auspiciousness.
Silver: Represents lunar energy, purity, and spiritual refinement, offering protection and enhancing spiritual insight.
Bronze: An alloy historically used for Buddha statues, signifying spiritual longevity, strength, and merit.
Copper: Associated with healing, energy conduction, and protective properties, widely used in sacred metallurgy.
Brass: Valued for its durability and acoustic properties, often imbued with general protective blessings.
Leaden Mineral (Takua Nam Nom, etc.): Different types of lead possess varying esoteric properties, often used for Kong Grapan (invulnerability) and Maha Ud (bullet-proofing).
Wolfram Mineral: A rare and hard metallic element, likely chosen for its inherent strength and perceived ability to withstand negative forces.
Rae Jakr Narai (Vishnu’s Chakra Mineral): Minerals associated with Vishnu’s divine discus, symbolizing supreme protection, power, and the ability to overcome obstacles.
Rae Sangkwanorn (Ayuttaya temple roof leaden nails): Historic leaden nails from ancient temple roofs, imbued with centuries of prayers and blessings from the Sangha and devotees, carrying potent protective energies.
Rae Chin (Ancient Silvery Leaden Artifacts): Ancient lead artifacts, possibly from old Buddha images or sacred implements, holding historical and spiritual accumulation of blessings.
Rae Dtakua Dam (Black Lead Mineral): A specific type of lead known for its dense protective qualities, especially against black magic and physical harm.
Rae Dtakua Thuean (Wild Leaden Mineral): Raw, unrefined leaden minerals, believed to retain potent, untamed natural protective energies.
Rae Lek Nam Pi: Iron ore from Nam Pi, a legendary source in Uttaradit province, famous for yielding steel of exceptional strength and spiritual power, used historically for royal swords and potent amulets.
Rae Yord Pra Prang (metal from the top of the old temple Chedi Stupa): Metal fragments from the apex of ancient stupas, symbolizing enlightenment, connection to the divine, and imbued with profound sacredness from countless venerations.
The amalgamation of these materials created a ‘Chanuan Metal’ of unparalleled potency. This base alloy was then treated with ‘Galai Tong’, a gold galvanization process, which not only conferred a distinct and recognizable aesthetic sheen but also enhanced its spiritual properties, linking it to the auspiciousness of gold. The inimitable quality of this surface sheen is a critical authentication criterion, a feature that counterfeit editions have notoriously failed to replicate accurately.
Within the reverse face, specifically within the Pra Pakawambodee (Pra Pid Ta) effigy, a ‘Kring bead’ is embedded. This bead contains ‘Solos Tat Elemental relics’, which are pieces of the sacred Chanuan metal. The ‘kring’ (rattling) sound it produces when shaken is not merely an auditory feature; it is considered to be the voice of the Buddha or Devas, announcing their presence and spreading blessings. The material for this internal kring bead is particularly significant, as it was directly sourced from the sacred Chanuan Alchemical metals conserved by Ajarn Chum from the seminal Pra Pid Ta Hlaem Sai 2481 BE ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, highly revered empowerment ceremony imbues the 2518 BE Rian Kring Solos Tat with a historical and spiritual continuity, amplifying its perceived power and lineage.
The intricate composition of these sacred materials, guided by the principles of Wicha Solos and the expertise of Ajarn Chum, signifies a profound alchemical act. It transforms inert matter into a living repository of potent magical energy, designed not only for physical protection but also for spiritual elevation and auspicious fortune, solidifying the amulet’s status as a pinnacle of Thai sacred metallurgy.
Sacred Empowerment and Wicha
The consecration of the Rian Kring Solos Tat Nuea Solos 16 amulet was an extraordinarily rigorous and protracted process, deeply rooted in the ancient Wicha Solos tradition and overseen by Ajarn Chum Chai Kiree. This elaborate empowerment ritual is a cornerstone of the amulet’s perceived potency, reflecting a meticulous adherence to esoteric protocols designed to imbue the sacred objects with profound spiritual energy and protective powers. The blessing ceremony for these amulets was conducted in a manner consistent with the revered Pid Ta Hlaem Sai of 2481 BE ceremony, a testament to the continuity and authenticity of the Wicha employed.
The initial phase of empowerment commenced at the Samnak of Ajarn Chum, a site imbued with the master’s spiritual presence. Here, Ajarn Chum engaged in the arduous practice of ‘single individual empowerment’ for each coin, one by one. This labor-intensive method, characteristic of the Wicha Solos, required immense concentration and spiritual fortitude. The empowerment proceeded continuously for a full sixteen days and sixteen nights. During this marathon period, Ajarn Chum invoked and beseeched various powerful Devas and venerated masters to manifest and assist in the consecration. Among those summoned were Luang Por Tuad, a legendary and highly revered monk known for his miraculous powers; Luang Por Kong, Ajarn Chum’s own venerable monastic mentor; Khun Phaen, the legendary warrior hero renowned for his charisma and protective magic; and Pra Pikanes (Ganesha), the Hindu deity of wisdom, remover of obstacles, and patron of arts and sciences, whose inclusion highlights the syncretic nature of Thai occultism.
Following this extensive period of personal empowerment at his Samnak, the amulets were then transported to the venerable Wat Traimit Voraram in Bangkok. Here, the consecration process continued within the Uposadha (ordination hall) Shrineroom of the temple for an additional seven days and seven nights. The Uposadha, as the most sacred space within a Buddhist temple, is traditionally utilized for high-level blessings, benefiting from the accumulated spiritual energy and merit of countless generations of monastic practice and Dhamma recitation. This dual-location empowerment, combining the intimate power of the lay master’s Samnak with the institutional spiritual authority of a major temple, signifies a comprehensive and multifaceted approach to consecration.
The final phase of empowerment culminated on Thursday, 8th May 2518 BE, a date coinciding with the annual Wai Kroo (Homage to Teachers) ceremony of Ajarn Chum. This auspicious day, dedicated to honoring one’s gurus and continuing their lineage, served as the perfect occasion for the amulets to receive their ultimate blessing before being distributed to devotees. The coordination of the release with his 66th Birthday Edition further imbued the amulets with his personal spiritual milestone and accumulated merit. This elaborate ritual regimen, incorporating prolonged meditative absorption, invocation of powerful spiritual entities, and blessings within highly sacred spaces, underscores the profound Wicha and unwavering dedication invested by Ajarn Chum in the creation of these Rian Kring Solos Tat amulets.
It is a little-known fact that an initial edition of the Rian Kring Solos Tat was actually produced in 2517 BE, with the year embossed accordingly. However, Ajarn Chum deemed the image on these amulets to too closely resemble an ordained monk, a representation he considered disrespectful to the Sangha. Consequently, he forbade their release. In response to the earnest beseeching of his devotees, a revised edition was commissioned and subsequently released in 2518 BE, featuring a newly designed image and the updated date. This detail highlights Ajarn Chum’s profound respect for monastic protocols and his commitment to producing amulets that were both spiritually potent and aesthetically appropriate, further solidifying the 2518 BE edition’s status as the definitive and intended release.
Iconographical and Aesthetic Appreciation
The Rian Kring Solos Tat Nuea Solos 16 of 2518 BE presents a sophisticated iconographical program and distinctive aesthetic qualities that are crucial for its appreciation and authentication. As a ‘Rian’ (coin amulet), its design integrates portraiture, sacred geometry, and symbolic Buddhist figures within a metallic medium. The dual-sided nature of this amulet provides a rich narrative, depicting the revered master Ajarn Chum Chai Kiree on the obverse and the potent Pra Pakawambodee (Pra Pid Ta) on the reverse, each contributing to its overall spiritual efficacy and artistic merit.
The front face of the amulet features a ‘Kreung Ongk’ (Half Torso Cameo Bust) image of Ajarn Chum Chai Kiree. This depiction captures the likeness of the master, rendered with a respectful formality that conveys his spiritual authority and wisdom. Surrounding his effigy, the words ‘Solos Tat Ajarn Chum Chai Kiree 66 Pi Run 1 2518’ are embossed along the edge. This inscription explicitly states the amulet’s identity, its creator, the occasion of its release (Ajarn Chum’s 66th Birthday), its designation as the ‘Run 1’ (First Edition) for that year, and the Buddhist Era date of 2518. Flanking Ajarn Chum’s head are the Khom Agkhara (ancient Khmer script) characters ‘Put’ and ‘To’. These two syllables are profoundly significant in Thai Buddhism, representing parts of the Buddha’s name and often used in meditative recitations (Buddhānussati) for protection and concentration. Their placement signifies the master’s adherence to Buddhist principles and his capacity to channel the Buddha’s blessings through his Wicha.
The reverse face is particularly noteworthy, featuring a Pra Pakawambodee (Pra Pid Ta) amulet ‘heat fixed’ onto the surface of the coin. Pra Pid Ta, or the ‘concealed eyes’ Buddha, is an iconic figure in Thai Buddhist art, symbolizing deep meditative absorption, non-attachment to worldly phenomena, and protection from all harms and evils. This particular Pra Pid Ta image is not merely a relief carving; it is a distinct, smaller amulet that has been integrated onto the main coin. Crucially, this Pra Pid Ta amulet contains a Kring bead of Sacred Elemental Substance (Tat) inserted within. The material for this Kring bead is historically significant, having been sourced from the renowned Pra Pid Ta Hlaem Sai 2481 BE first edition amulet ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, celebrated amulet bestows additional layers of authenticity and spiritual potency upon the 2518 BE Rian Kring Solos Tat. The Kring bead, emitting a subtle rattle when shaken, is believed to signify the awakening of blessings and the presence of divine protection.
Aesthetically, the Rian Kring Solos Tat is characterized by its ‘Nuea Solasa Loha Galai Tong’ composition. The gold-galvanized surface over the sixteen kinds of sacred artifact alloy imparts an inimitable sheen and color, which serves as a primary criterion for authentication by experts. The consistent failure of counterfeit editions to replicate this unique surface quality underscores the complexity of its original fabrication process and the authenticity of the master’s technique. The precision of the casting, the clarity of the embossed text, and the distinct features of both Ajarn Chum and the Pra Pid Ta iconography are all critical points of aesthetic and metallurgical scrutiny. The overall presentation reflects a blend of traditional artistic conventions and esoteric symbolism, resulting in an amulet that is both visually striking and replete with spiritual meaning.
Ritual Practice and Worship
The veneration and ritual practice associated with the Rian Kring Solos Tat Nuea Solos 16 amulet extend beyond mere possession; they involve specific protocols and devotional acts designed to activate and maintain the amulet’s spiritual efficacy. These practices, known as Bucha, are integral to Thai Buddhist and occult traditions, forming a reciprocal relationship between the devotee and the sacred object and its creator. The proper engagement with such an amulet involves specific Kata (sacred incantations) and adherence to certain rules of conduct, which are understood to align the devotee’s intentions with the protective and benevolent forces embodied within the amulet.
The recommended Kata Bucha for Pra Krueang of Ajarn Chum Chai Kiree begins with an initial invocation, followed by a standard Buddhist reverence. The specific Kata provided for this amulet is:
Na Rong Hai – Na Maa Khao Haa – Na Jidtang Maa Ni Maa Maa – Jidtang Maa Ni Maa Maa (Recite 3 Times)
This initial Kata is typically chanted with focused intention, often related to attracting Metta Mahaniyom (loving-kindness, popular charm) and financial prosperity, drawing others towards the devotee. It is a formula intended to create an aura of appeal and positive influence.
Following this, the devotee proceeds with the traditional Buddhist homage:
Na Mo Tassa Pakawadto Arahadto Sammaa Samputtassa (Recite 3 Times)
This chant, venerating the Blessed, Noble, and Perfectly Enlightened Buddha, is a foundational practice in Theravada Buddhism, establishing a connection to the Triple Gem (Buddha, Dhamma, Sangha) and purifying the mind before further spiritual engagement.
The final specific Kata for empowerment is:
I Sawaasu Susawaa I – A Sang Wi Su Lo Bu Sa Pu Pa (Recite 3 Times)
This sequence of Khom Agkhara syllables constitutes a potent Wicha Kata, likely carrying layers of meaning related to protective spells, invulnerability, and auspicious blessings. Such Kata are often condensed forms of longer incantations, where each syllable represents a specific mantra or cosmic principle, activated through focused recitation. The repetition of these Kata is intended to awaken the latent powers within the amulet, resonating with the energies imbued by Ajarn Chum during its consecration.
Beyond these specific chants, devotees are expected to uphold general Buddhist ethical precepts, such as the Five Precepts (Panca Sila), to maintain a pure mind and body, which is believed to enhance the efficacy of any sacred object. Respectful handling of the amulet, placing it in a high and clean location when not worn, and avoiding morally reprehensible actions are considered essential. Regular offerings of flowers, incense, and candles (Bucha Phra) may also accompany the chanting, symbolizing devotion and respect for the Buddha, Dhamma, Sangha, and the lineage of masters like Ajarn Chum.
The rattling of the Kring bead within the amulet is not just a sound; it is interpreted as a manifestation of divine presence or the awakening of spiritual energy. Some practitioners may gently shake the amulet before chanting or making wishes, believing the sound clarifies intentions and signals the Devas. The act of wearing the amulet is itself a form of continuous Bucha, keeping the blessings in close proximity to the devotee. The Rian Kring Solos Tat amulet, therefore, functions as a powerful tool within a holistic spiritual practice, where the devotee’s faith, ethical conduct, and ritual engagement synergistically amplify the inherent protective and auspicious powers consecrated by Ajarn Chum Chai Kiree.
Pra Yord Khun Pol Pim klang Nuea Wan Hlang Yant Yant Pu Dhavaradi (Chedi Stupa on rear face) Sacred Powder Buddha Amulet in Large size model. The amulet is the medium model measuring
This is Ancient Classic of Por Tan Nam, and Immense Rarity from the Great Olden Days Khao Or Master Monk of Wat Don Sala, in Pattalung. and is a standard bearer amulet seen to be made by almost all Khao or Masters, which can be most famously denoted by the Pra Yord Khun Pol amulet of the Great Ajarn Chum Chai Kiree of the Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery.
The amulet is empowered with the Wicha Pra Yord Khun Pol, containing Invocations to summon the power of Kong Grapan Chadtri, Klaew Klaad, Maha Amnaj (commanding power and influence) and Serm Yos Status Promotion Magic. The front face of the amulet bears the Image of a Buddha setead in Mara Vichai Posture. The two Savaka, Maugdalyayana and Saributra are standing either side, one holding a ‘Chadtr’ Parasol to shade the Buddha.
2510 BE saw this Amulet released in various different ‘Pim’ (models);
1. Hlang Yant Pu Dharavadi (Stupas Yantra – 1, 2 or 3 Stupas), 2. Hlang Yant Bai Po. 3. Oblong shaped Pra Yord Khun Pol ‘Pim Badtiharn’ (Miracle Pim) Hlang Yant Pu Dhavaradi, and 4. Pra Luang Por Tuad Pim Hlang Bai Po Amulet also released in the same edition, along with 5. Pra Pid Ta Nuea Takua Long Thom, leaden Nirodha Buddha amulet, which is also so Rare and famous, from Por Tan Nam.
This Edition was one of Por Tan Nams Early Era Amulets, and a highly preferred Pra Niyom Classic. of national and International Historical Fame and Prestige. Powerful Kong Grapan Chadtri Klaew Klaad Protection and Evasion, Serm Yos Status Increaser Amulet of Legendary Proportion.
This is a most classic Benjapakee type amulet, and a large one indeed at that, which any true lover or collector of Thai Buddhist amulets would wish to have in their collection and of course to wear around their neck
Por Tan Nam of Wat Don Sala (Pattalung), was one of the Great protagonists of the Samnak Dtak Sila Khao Or School of Sorcery, and one of the Greatest Guru Masters of the Southern Thai Provinces of all History. His amulets, and Amulets made in his Image are considered to be Most Sacred with Thai people of the South.
His Role in the History and Legends of the Khao Or Magical tradition, and collaboration with the making of Amulets with this Grand and Large family of Sorceror Monks, who stem from a number of Famous temples within the Khao Or Tradition. His amulets are as sacred and rare as they are priceless, and are amongst the most esteemed and collected amulets of the High End ‘Pra Niyom’ Collector Category.
These amulets are part of the famous Pantheon of ‘Maha Wan’ Herbal Powder base amulets, made by Por Tan Nam between 2510 and 2512 BE which are amongst the most highly regarded and revered amulets of the Historical Pantheon of Wat Don Sala. In those days, Pra Ajarn Nam and the great Ajarn Chum of the Dtamnak Dtak Sila would still use Sacred Powders from Luang Por King (Wat Ban Suan).
The amulets of the 2510 – 2512 BE Era were made after Por Tan Nam’s second and final Ordination, and are famous for their content of Ancient Sacred Earthen and Powder Amulets of many Great Olden Days Masters, and the Maha Wan Herbal Powders of Pra Ajarn Nam mixed with his Pong Tang Ha Samrej 5 Sacred Yantra Powders. In these times, Por Tan Nam still mixed bis own powders and made his own Yantra Inscriptions.
Pra Yord Khun Pol – A Benjapakee Story
Pra Yord Khun Pol is one of the Classic Historc Periodic Amulets which has its own ‘Benjapakee’ five regions set of ‘Pra Niyom’ preferred amulets, and is famed for its Serm Yos (Increase Status), Kong Grapan Chadtri, Klaew Klaad, and Maha Pokasap – Maha Lap powers. There are various forms seen in various regions who made the Yord Khun Pol amulet, with five of them becoming the most preferred, hence they also carry the name, ‘Benja’ (meaning 5) and ‘Pakee’ (Benjapakee).
The five kinds of Yord Khun Pol amulet within the five top Benjapakee of the Yord Khun Pol Niche, are;
Pra Ruang Rang Pern – Wat Pra Sri Radtana Maha Tat (Sukhothai Province), Pra Huu Yaan – from the Kru Burial Chamber find at Wat Pra Sri Radtana Maha Tat in Lopburi, Pra Chinarat Bai Sema, from the Kru Burial find at Wat Pra Sri Radtana Maha Tat, in Pitsanuloke, Pra Mahesworn, from the Kru burial archeological find at Wat Pra Sri Radtana Maha Tat, in Supanburi, and the Pra Ta Gradan, from the famous Kru Burial find at Sri Sawad, considered to be an amulet that is over 500 years since its making.
Use the Maha Namasakara (Namo Dtassa x 3), and Kata Aaaratana Pra Krueang to Bucha and beseech wish fulfilment from the Prakam Dee Kwai Yord Khun Pol.
Maha Namasakara Kata
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
You can practice the Kata Aaraatanaa Pra Krueang, by using the tutorial in the below youtube video.
Pra Nakprok, Pra Sum Gor, Pra Pong Supan, Pra Sangkajjai, Pra Lila, Pra Nang Paya, Pra Somdej, Pra Yord Khun Pol, Pra Pruhnang, Pra Prok Po, Pra Saiyasana, Pra Putta Chinnarat, Pra Navagote, Pra Upakut, Pra Sivali, and many others Buddha Amulets.
Somdej Kha Dto Fang Takrut Ngern Ongk Kroo Jumbo size model early era amulet, by Luang Por Seng Jantasaro – Wat Bang Na (Pathum Thani), with triple Takrut magic spells inserted into the base. One of various models of Luang Por Seng’s amulets made, in this rare early edition series amulet. This model is the Pra Somdej Pim Kha Dto Hlang Yant Glom Votive Tablet, with sacred Yantra spell on rear face. Released in different design models (Pim, such as the Pim Kha Dto, and Pim Pra Pratan) and sizes, such as Pim Yai, Lek, and Jumbo. The amulets were released after Buddha Abhiseka Empowerment Ceremony, in the year 2512 BE. A very rare early era amulet, and attractive model, for devotees of the amulets of the Great Luang Por Seng.
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This exhibit is ‘Nuea Graeng’ (hardened dry surface clay), and possesses great beauty within the features of the Muan Sarn Sacred Powder Clay Admixture, revealing immense character, and detailed relief in the details of the design of the Buddha and Dais. The ageing characteristics of this incredibly beautiful amulet, are easily recognizable, as is the authenticity of the drying and contraction of the Sacred clay over the many decades of time. The rear face has the Sacrted Yant Glom of LP Seng, with the Khom Agkhara Letters
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Free Registered Air Parcel Worldwide Shipping is Included with this Amulet
Below; A Solid Silver Takrut Nok Sariga is inserted into the base of the Pra Somdej), increasing Metta Maha Niyom great preference mercy charm, Maha Sanaeh power of attraction, Kaa Khaay selling power, and Maha Lap lucky fortunes. This model being Pim Jumbo is hence, an ‘Ongk Kroo’ Masterpiece model, with solid silver Takrut with the Sariga Mercy Charm Invocation inserted into the base. The Nok Sariga ‘Celestial Magpie’ spell, is perhaps one of the most famous and preferred animist deity spells of the Metta Maha Niyom Mercy Charm Wicha, within the Thai Buddhist amulet pantheon.
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About the Sarika/Salika spell;
The Nok Sariga (or, ‘Salika’) is a Golden Tongued Heavenly Bird which is attributed with immense Metta Mahaniyom and Maha Sanaeh qualities, and is along with the Hongsa Bird, one of the Best Devas to seek assistance in ‘Jerajaa’ magic. Jerajaa means ‘Discussion’. The Golden Tongued Sariga bird enchants and charms the listeners of he who possesses the Wicha, bringing a hypnotic and charming effect, to influence and convince, making people see things your way.
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The amulet is made from Nuea Pong Puttakun, with Pong Ittijae, and Pong Wan magical herbal powders. Blessed in special ceremony by the Great Luang Por Seng, at Wat Bang Na, the amulet features a Buddha Image seated upon a 3 tiered dais, above a decorative dais, with ‘Kha Dto’ (table legs) style, also sometimes called ‘Thaan Singh’, and ‘Thaan Kha Dto’, depending on the devotee. The rear face has a round Sacred Yantra embossed upon the surface, with four Sacred Khom Agkhara letters. Luang Phu Seng Jantarangsri, or lovingly known as ‘Taep Jao Chaw Raman’ (The Raman Mong Tribe Angel and Lord), of Wat Bang Na, in Amper Sam Koke in Patum Thani, was one of the Great Thai Buddhist Master Monks of the the late 24th and early 25th Century BE.
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The temple of Wat Bang Na, was always a large and popular temple in Patum Thani, for there were many people whose children ordained there, and the families would visit to pay reverence and offerings almost every day. Many monks would school there, and the temple was popular for local folk from near and far to come and make merits there. But it was only when the Great Luang Por Seng arrived, that amulets were made at Wat Bang Na.
Wat Bang Na Temple Pathum Thani
Before Luang Por Seng, no monk had previously made an edition of amulets. This means then, that Luang Por Seng was the Master responsible for the act of ‘Berk Dtamra’; the Opening and Beginning of a Temple Master Lineage in amulet creation and empowerment. So began the Dtamra Pra Krueang (Amulet Legend/History) of Wat Bang Na, and became immortally embedded into Thai amulet history forever.
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Luang Phu Seng was also the first ever Monk of Wat Bang Na to receive Honorary status awarded from the Royal State Sangha Commission, Luang Por Seng was born in 2444 BE in the nearby vicinity of the temple of Wat Bang Na, and grew up near the temple. He never really told anybody more details than his year of birth, so this is about all that is recorded of his birth. It is also known that he was the only surviving child of a total of 7 siblings, who all died early age.
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In those days, most people of the area of Wat Bang Na were farmers, many of the Raman Mong people who had come down the Mekhong from the Border Mountains. Many would farm the fields or make bricks, or would farm sugar beets. As to Luang Por Seng’s father, who was also a Raman (Mong Hilltribe) named Ju, who had come down the Mekhong in a boat, he was the owner of a small groceries and sundries shop. His Mother was also a Raman who went by the name of Khem.
Luang Por Seng was ordained in the year 2465 BE with Por Kroo Nantamunii of Wat Bang Luang, as his Upachaya Ordaining Officer. Luang Phu Tian, of Wat Bote, was his Pra Gamma Waajaajaarn, and Luang Phu Tat Sahulo, who was also Luang Por Seng’s Uncle, and the Abbot of Wat Bang Na, as his Pra Anusawanaajaarn witness.
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Luang Por Seng mastered both the Raman language, and the Khom Pali Sanskrit Agkhara texts, and Wicha Akom (Sorcery). Luang Por would absorb as many Wicha from as many Masters as possible, and became extremely well versed in Sorcery and Khom Pali over the years, until, in the year 2486 BE, the Abbot of Wat Bang Na passed away (Marana Bhava), and Luang Por Seng was elected to become the new Abbot. He was Inaugurated as Abbot in 2487 BE by the Temple Comittee. Luang Phu Seng then conducted his duties extremely well and gave very many great Dhamma Sermons and performed great works.
Then in the year 2489, the State Sangha Comission of Thailand elected him unofficially to the status of Abbot with all full regalia and honors. Luang Por Seng was then empowered to perform the great work of finishing the Uposadha Shrine Room building begun by his predecessor Luang Phu Tat, and developed the temple in many ways. Each year, Luang Phu Seng would adhere to the practice of spending some time performing Boriwasagam (Tudong Forest Wandering). In these times and when he was not busy with the worldly facets of temple administration, he would practice kata Akom and Sorcery Spells using his Prakam rosary to count out formulas and memorize them. He became extremely proficient over the decades with repertoire of Magical incantations.
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Luang Por Seng was a meek and humble monk who did not speak much at all, and would remain in stillness and silence most of the time. He performed diligent work for the temple and practiced his own Magic during Tudong forest wandering, until at the age of 65, Luang Por Seng produced the first ever edition of amulets at Wat Bang Na. The first edition was released in 2510 BE, and was the Pra Somdej Sam Chan Buddha on a 3 tiered dais in sacred powders. Later the very same year, his first edition Monk Coin amulet, the Rian Sema Kwam’ was also released, which is now a highly sought after edition, and is very rare to find.
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After the first edition in 2510 BE, Luang Phu Seng would release amulets every year without fail, right up to his passing in the year 2530 BE
The first edition Pra Somdej featured a Buddha on a 3 tiered dais, with the words ‘Pra Kroo Seng’. There were 2 versions; some models had ‘Pra Kroo Seng Jantarangsri’ embossed too. The words are embossed below the dais of the Buddha. Some of the amulets had the words embossed by the block press of the amulets, some were inscribed by the hand of Luang Por Seng by hand (Very Rare).
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Luang Phu made the first edition Somdej amulets in five different colored powders; Black, Red, Green, Yellow, and White. It is said that many of the 1st edition Pra Somdej he made, have a secret Takrut Nok Sariga inside them, inserted within the amulet, as seen more visibly in subsequent editions, such as this 2512 BE series Ongk Kroo Model.
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Once he had pressed the amulets and all were ready, he would then perform empowerments, and hand the amulets out distributing them to the local devotees. Many devotees wore his amulets and survived deadly accidents, and so his amulets became the talk of the folk, and they began to appear ever more rarely, as Devotees began to hunt and collect them for their own use and protection.
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This began after the popularity of his first edition Pra Somdej due to the miraculous stories of survival, Luang Phu had to quickly make the second ever release of amulets, this time his first edition coin, the Rian Sema Kwam. The coin was made in three different sacred metals; Galai Tong, Galai Ngern, and Nuea Tong Daeng. The coin has a bust image of Luang Phu Seng, and the words ‘Ajarn Seng’ underneath the image on the lower part of the front face of the coin. The rear face had a Sacred Yant emblazoned on it, below which are the words ‘Wat Bang Na’, and the year of issue ‘2510’.
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Up to the year 2512 BE, Luang Phu Seng performed empowerments of the amulets in solo in the Uposadha Shrine, except for the first edition coins he made, where he invited a number of monks from surrounding temples, to come and perform full Buddha Abhiseka blessing. As of 2512 BE, Luang Phu always performed full Putta Pisek (Buddha Abhiseka) ceremonies on all editions, with a full cast of Monks to perform the chanting of the Opening of the Eyes of the Buddha, making this edition the first to have multiple Master Monks empowering the amulets.
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One of Luang Phu Seng’s most famous and preferred amulets, is the world famous Palad Khik Ling Jab Hlak, Vanora Monkey grabbing a phallus animist charm, and the Pra Somdej Khee Moo Buddha riding Wild Boar amulet, which was released in various years and editions/versions. The Khee Moo Pra Somdej amulets were always made with the assistance by the Devotees of Luang Phu Seng and given to him for empowerment, and is one of the most sought after of all his amulets by his extreme devotees. The Pra Somdej Khee Moo is also a preferred amulet of his Pantheon, with serious speculative amulet collectors and appreciation societies.
Devotees pay reverence to luang Phu Seng at Wat Bang Na
Another famous and highly sought after amulet of Luang Por Seng, is the Moo Tong Daeng Khiaw Dtan ‘Copper Pig with Solid Tusks’ Animist Charm Loi Ongk Statuette, made in 2521 BE, and released in 2522 BE. The legend of the Moo Tong Daeng Copper Pig with solid Tusks (not hollow – considered a Magical aspect of Kong Grapan Chadtri Magic), states that bullets shot from a gun cannot pierce the skin of a Moo Tong Daeng Khiaw Dtan. Luang Phu Seng then used this Dtamra Legend to inflect Kong Grapan Chadtri and Klaew Klaad into the amulets, and instill faith and peace of mind in their users.
picture of the Moo Tong Daeng Copper Pig amulet of Luang Phu Seng
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As the Buddha Abhiseka for the Moo Tong Daeng Khiaw Dtan amulets was being performed, the Uposadha Shrine room was sealed off to the public as the monks performed their blessings and meditative empowerments. However, some devotees witnessed a sight; a Mirage of a load of boars and pigs, were seen running into the Uposadha during the ceremony. After the ceremony was over, one of the devotees entered the shrine room, and informed Luang Phu Seng of what had been witnessed. Luang Por Seng laughed, gave a smile but said nothing else.
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After the release of the Moo Tong Daeng Khiaw Dtan amulets, they attained great popularity due to effective results with the Devotees. The amulets were made in Nuea Loha (sacred iron alloy), and was made in small and large sizes.
The left side of the body of the Boar has the words ‘Wat Bang Na Patum Thani 2521’ embossed, and the right side of the body of the boar has Khom Agkhara lettering embossed. The legs of the Boar have the four elements inscribed in Khom Sanskrit ‘Na Ma Pa Ta’.
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In 2524, Luang Por Seng made for the first time the ‘Moo Tong Daeng Jet Hua’ – 7 Headed Boar – this was actually a Wicha Palad Khik, with 7 Palad extending out from the boars extremities; head, tail, feet (X4), sex organ. The end result was a Moo Tong Daeng Khiaw Dtan Solid Tusked Boar metallic statuette with penises on the ends of the legs, tail, head and sex organ (7 Palad Khik). Made from Nuea Tong Daeng Pasom Loha (Copper and Iron Alloy), the left side of the torso has the Year embossed (2524). Apart from this, Luang Phu Seng also released a Jumbo Size Bucha version (rare!)
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The first edition of Moo Tong Daeng was made in a number of 2500 amulets only, making them very rare to find in the present day. They are known for powerful Klaew Klaad and Kaa Khaay Power. Lastly, one cannot speak of Luang Phu Seng without mentioning his famous Paya Krut Tong Daeng Garuda amulet. Perhaps the other most commonly seen amulet of Luang Phu Seng seen in High End Collector Club Magazines, is almost certainly the Paya Krut Garuda amulet.
Garuda amulet of LP Seng Wat Bang Na
The Paya Krut Garuda amulet of Luang Phu Seng, was blessed in Buddha Abhiseka with a further 10 Master Monks who Luang Phu Seng invited to assist in the empowerment. The Garudas were made in Nuea Tong Daeng sacred Copper Alchemical Alloy.
rear face Garuda amulet of LP Seng Wat Bang Na
The amulets were first released in 2522 BE. The rear face of Luang Phu Seng’s Paya Krut amulet has the words ‘Luang Phu Seng Wat Bang Na Patum Thani 2522’ engraved into the metal face, with Agkhara Khom Khmer Inscriptions interspersed. The amulet is now one of the most expensive and highly prized of all his pantheon of amulets.
The Paya Krut Tong Daeng had various miraculous news stories which made it popular as a Klaew Klaad and Kong Grapan Chadtri protective amulet, which has saved lives both on roads and on the ocean. The amulet is often seen in High End Collector Championships competing, and often winning not only in the Luang Phu Seng category, but also the Paya Krut category, and Loi Ongk category.
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Apart from the above mentioned amulets, Luang Phu made a host of other forms of amulets including the Hanuman (In Galai Ngern and Galai Tong Daeng), then the Dtao Ruean turtle,, after which he created one set of silver and golden Hongsa Bird amulets, to remind people that Wat Bang Na, was built upon the sweat of the Raman People.
The Mong Raman (Ramen) people, are a hilltribe whose territory stretches from the Kanjanaburi district up to the borders of the Karen (Gariang Kor Ma) Horseneck tribe territory. Teir main population is within the borders of Myanmar, with a total population of 8 million, 114,000 of which are inside the borders of Thailand. Their Ethnic Origins come from Southern India.
Image: Devotees tend to the mummified mortal remains of Luang Phu Seng
Luang Por Seng’s corpse remains miraculously undeteriorated without mummification, on show at the temple of Wat Bang Na in a glass coffin, and is prayed to by masses of devotees who visit each day, to beseech his blessings.
mummified mortal remains of Luang Phu Seng
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Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
A most ancient, rare, and preferred version of the Immortal Classic, an Ultra Rare Pra Pid Ta Thak Chueak Long Rak Jeen Boran cord-bound lacquered amulet, of the Great Kroo Ba Ajarn of Wat Sapan Sung of Ancient Times, Luang Phu Iam. Luang Phu Iam was the Originator of the Dtamra Pra Pid Ta of Wat Sapan Sung, which was continued forward after him, by Ajarn Chuea, Luang Phu Glin, Luang Por Tong Sukh, and Luang Por Waas.
This Pra Pid Ta of Luang Phu Iam, is a cord wrapped large size seated Buddha, with hands covering the eyes, and has the perfect features and aspects of the Pim Chalud Niyom Class Model amulet. The amulet is made from Sacred Powders with Sinjana cord wrap, and Rak Chart Jeen Ancient Red Chinese Lacquer dip coating. The cord wrap is in the style known as ‘Ta Khai Paeth’ meaning ‘diamond net’ which refers to the God Indra, and his Diamond Net (Indra’s Net), which is of course, a cosmological reference to the god spreading the stars out into space, in Vedic Legend.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute, for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
The Pra Pid Ta of Wat Sapan Sung is known in two major Pim (models), namely the Pim Chalud (Blind Man model), and the Pim Dtapap (Terrapin model). Mostly the amulets would be covered in Lacquer, with some very few exhibits in pure powders, and a very few pim Yai large models wgich were bound with sinjana cords, and most often lacquered.
Others can be found to have had the lacquer cleaned off them by devotees in later years. It is known that Luang Phu Glin, one of the Great Apprentices of LP Iam, and Masters of the Wicha Pra Pid Ta Wat Sapan Sung, was allergic to Lacquer, and so his versions never had lacqer on them and were pure powders. Luang Por Tong Sukh and Luang Phu Iam however, would more often than not dip the Pra Pid Ta in lacquer as a protective layer.
All masters have followed the same design and method of lacquering, resulting in the amulets of each master being very similar in design, and mostly can only be differentiated by estimation of the age of the lacquer and Muan Sarn Sacred Powders in order to determine which Generation of Master the amulet came from.
The design is inimitably recognizable as a Pim Chalud (sloping curved legs) model, with plump belly, and details that are seductive to the eye, and have become to be known as the style of Pid Ta Wat Sapan Sung, which has been continued by those Masters who followed him, & for which all Pra Pid Ta of Wat Sapan Sung have come to be recognized for
Luang Phu Iam Pathomanam, was born in 2359 BE, and ordained at age 22 in 2381 BE, and passed away in 2439 BE after 59 Years of Ordained Life. He is considered the greatest Kroo Ba Ajarn of the Magical Lineage of Wat Sapan Sung Temple, who created the world famous Pra Pid Ta of Immortal Legend we know to this very day. The Pra Pid Ta Luang Phu Iam is one of the Eminent Members of the Benjapakee of Pra Pid Ta (Top Five Pra Pid Ta Amulets) of all time. The Pra Pid Ta Luang Phu Iam Wat Sapan Sung is considered to be a ‘diamond in the world of Pra Pid Ta’, and is the fervently sought after amulet of the serious devotee and collector.
Luang Phu Iam, was the original root Guru (Kroo Ba Ajarn Yai) of the great Luang Phu Glin of Wat Sapan Sung, and of the Highly revered Luang Por Tong Sukh (Wat Sapan Sung), who learned, mastered, inherited, and continued his lineage Wicha. Luang Phu Glin and Luang Por Tong Sukh carried the Wicha Pra Pid Ta Wat Sapan Sung further, taking it beyond the lifetime of one single Master, and maintaining the Power and Popularity which Luang Phu Iam had brought to the Pra Pid Ta Wat Sapan Sung. The Dtamra has now been continued by Luang Phu Waas, who inherited the Wicha further into the present day.
The Temple of Wat Sapan Sung in Nontaburi, is a temple with 4 generations of famous master monks of Pra Pid Ta amulets (written in 2018), all of whom have become extremely revered each in their own time, for the continuance of the Wicha of Pra Pid Ta, Takrut, Rian, and other amulets of this Magical Temple Lineage.
Wat Sapan Sung, and the Pid Ta amulets for which the temple is world famous for, began its rise to fame with the appearance of the great Luang Phu Iam, and was passed down to Luang Por Glin, who passed it to Luang Por Tong Sukh, and now onwards to the current abbot Luang Phu Waas.
The Muan Sarn Sacred Powders of the Pra Pid Ta were made from Sacred Powders collected by Luang Phu Iam during his time traveling on Tudong in the forests, of the rarests and most magical herbs, flowers, pollens roots and vines. The most important ingredient which makes the Pra Pid Ta Wat Sapan Sung so powerful is of course his addition of the Pong Yant Maha Solos Mongkol Yantra Powders, and the Pong Yant Trai Saranakom Triple Gem Yantra Powders. This Yantra was a special spell which Luang Phu iam would embed within the powders and within his Takrut, and is said to have incomparably powerful powers of protection and of lucky fortunes attraction.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
Luang Phu Iam’s amulets are many-fold, ranging from his famous Pra Pid Ta, Rian Kanajarn Monk Coins, and many talismanic charms such as Takrut, Look Om, Hmak Tuy. Amongst his most preferred amulets are of course the Pra Pid Ta, and the Roop Lor Luang Phu Iam. Other preferred amulets are the Rian Sema Block Ueam, and Rian Khaw Hlam Dtad, as well as various other Rian Sema type coins. Some of his amulets can fetch thousands and even tens of thousands of dollars for rare preferred block presses.
It is said that the Pra Pid Ta of of all 5 Wat Sapan Sung Masters (Iam, Chern, Glin, Sukh, Waas) are collected with equal fervency and preference by devotees, the only difference between the amulets of these three masters being the age and the price. All of the Masters who followed Luang Phu Iam, would use old powders which were passed down from Luang Phu Iam through one generation to the next.
His guidance to the younger Samanera novice monks was excellent, which led to the temple having only well practiced Monks residing, which brought even more reverence from the local community of devotees, for the temple was seen as a true place of practice, with only pure monks residing.
It is said that Luang Phu Iam made amulets in the Pim Chalud (small and large sizes), and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum, Sader Jun, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model). The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Below : close up Macro image of the aged Rak Chart Jeen Boran acient Chinese Lacquer, revealing the natural ageing characteristics of a true Pid Ta Luang Por Iam
The Pra Pid Ta of Wat Sapan Sung is a very preferred and popular amulet, for its undisputed powers, which have been repeatedly confirmed over the years with so many stories in the newspapers about miraculous events happening to devotees who wore the Pra Pid Ta Wat Sapan Sung of LP Iam.
Below: Luang Phu Iam, of Wat Sapan Sung
Below: Luang Phu Glin, of Wat Sapan Sung
It is said that the Pra Pid Ta of all Msters, Luang Por Tong Sukh, Chern, Glin, and Waas, are just as powerful as each other, and can be used instead of Pra Pid Ta Luang Phu Iam, which are of course, coming from the originator, much more highly priced, and in the domain of the wealthier devotee. The amulets of all three Masters are collected with great fervency and preference, by devotees, the only difference between the amulets of all these masters being the age and the price, ant prestige. Luang Por Tong Sukh would for example, use old powders which were passed down from Luang Phu Gling, which Luang Phu Glin in turn had received from Luang Phu Iam.
Below LP Tong Sukh
It is said that Luang Phu Iam made amulets both the Pim Chalud and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum,, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model).
The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Kata Pra Kawambadee
(This kata is for increasing ones wealth and belongings and good fortune);
Namo Puttassa Kawambadtissa
Namo Tammassa Kawambadtissa
Namo Sangkassa Kawambadtissa
Sukha Sukha Warang Na Mo Puttaaya Ma A U
Tugkhang Anijjang Anatta Jewa Segkhaa Tammaa Yataa Put Mo Na
How to Pray to Thai Amulets (Chanting Kata);
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
A rare version framed at the temple, and a Pristine condition Centenarian Amulet of immense rarity, and a very ancient and sacred Wicha, the Pra Pid Ta Nuea Maekasit Alchemical Leaden Mercurial-Metal amulet of LP Tap, in Pim Dtor (1.6 x 1.5 Cm). This exhibit has original wire frame with fixture encasement, in See Tong Pla Hlai Golden Rainbow Flamed color, and a highly preferred Master-Class Pra Niyom amulet from the great Luang Por Tap of Wat Anongkaram (commonly known as ‘Wat Anong’).
Free registered air parcel shipping worldwide is included with this item. This amulet comes with a free download of a high-res pdf of the 103 page ebook “Pra Pidta Loha Metallic Amulet Encyclopedia“, included for download after purchase.
The Pra Pid Ta Maekasit, along with the Look Om Maekasit, & Pra Pim Son Ha, are the most famous and outstanding amulets of the Pantheon of Luang Por Tap. The Pid Ta Maekasit was made in several small design variations, Pim Chalud, and Pim Tammada models, both of which were made in Pim Lek, Klang and Yai (small, medium and large).
Below; example of a Pid Ta Pim Chalud elongated model amulet (right page)
Below : example of a Pid Ta Tammada Pim Dtor Klang medium size model amulet
Each model differs slightly depending on which block press. regardless of each block press, the amulets were released in two forms, ‘Baeb Dtaeng’ (filed down into a smooth and eloquent outer border), and ‘Baeb Mai Dtaeng’ (unfiled with wider irregular borders).
The Pantheon is also split into subcategories of Pim Dtor (Dtaeng and Mai Dtaeng, in small medium and large), Pim Chalud (higher more tapered angular model), Pim Maha Ud (bowed arms and legs model), Pid Ta Nang Yong (squatting model), the very rare Pim Gradum (button shape), and the Pim Siarn Hlaem (pointy head model).
Luang Por Tap was an Olden Days Master Monk of the previous Buddhist Century, who was highly renowned for his Mastery of Alchemy, and Kata Akom Spellcasting Methods.
Below: all of the best known accepted major models of Pid Ta Luang Por Tap
At that time, Somdej Pra Puttajarn Nuam was the abbot of Wat Anongkaram, and Luang Por Tap was a ‘Look Wat’ (one of the temple monks), but in truth, Luang Por Tap was much an elder monk to the abbot himself, and much more advanced in his practices.
Luang Por Tap became immersed in the Wicha Len Prae Taat (Alchemical Metallurgy), and Mastered it until he could produce the legendary substance known as ‘Maekasit’ metallic alchemical alloy.
The Wicha Maekasit of Luang Por Tap was so famously powerful, that even the great Luang Phu Sukh of Wat Pak Klong Makham Tao in Chainat came, to exchange sorcery methods with Luang Por Tap, in order to obtain the Wicha Maekasit.
Luang Phu Sukh then took this Wicha back to Wat Pak Klong Makham Tao, and made many famous amulets of his pantheon using the Wicha Maekasit of Luang Por Tap, such as the oblong shaped Pra Somdej Prapa Mondon Sum Rasamee.
The Maekasit amulets of Luang Por Tap, are known to have different tones of color which shimmer through the metallic surface, tanging from silvery, to some most highly preferred exhibits with blue, golden or greenish metallic sheen, similar to the Bluebottle-Green-Purple metallic color of Lek Lai See Peek Malaeng Tap.
There are a number of Great Master-Class amulets of Luang Por Tap, such as the Pra Pid Ta Maekasit, Look Om, and Prort Gror metallic Arahant Ball. Only very few Loom Prort Gror Were made, as they were used to place under the Uposatha Shrinerooms of Temples, and only handed out by Luang Por Tap on rare occasions.
The most highly prized, rare and sought-after amulets of Luang Por Tap, were made during the time when both Luang Por Tap and the then abbot, Luang Por Nuam Puttasārō were both alive, and collaborating with amulets. Luang Por Tap’s amulet pantheon is one of the most fervently sought and collected in the high end amulet collector community, and are considered to be among the most powerful alchemical amulets of all Masters.
Luang Por Tap made many models of amulets in Nuea Maekasit and Parort alchemical metals, some of the most well known being the Pra Pid Ta Maekasit, Pra Pim Pang Son Ha, Look Om Maekasit, the Look Prort Gror, and Pra Chayawat.
Luang Por Tap also inherited the Wicha Hung Nam Man Montra Saksit, for making Sacred Consecration Oil, from his Kroo Ba Ajarn Luang Por Nuam (6th abbot of Wat Anongkaram).
Luang Por Nuam’s amulets are even rarer to find than those of Luang Por tap himself, but it is Luang Por Tap who gained more National and International Attention. The first edition Rian Run Raek of Luang Por Nuam is especially sought after and carries an immensely high market value in the present era. However, only a few were ever made, and so they are very rarely seen.
Luang Por Tap was also known to have been a close accomplice to Pra Sangkarach Pae of Wat Sutat, and Luang Phu Sukh ( Wat Pak Klong Makham Tao). it went on record many times that every time that Somdej Pra Sangkarach (Pae), would make an edition of the world famous Master Class Pra Kring and Pra Chayawat Wat Sutat, he would always invite Luang Por Tab to come and assist in the Buddha Abhiseka, and Nang Prok Empowerment Ceremonies, as a monk of Adept Sorcery.
As to Luang Por Tap’s friendship with Luang Phu Sukh of Wat Pak Klong Makham Tao, it is said they were extremely intimate friends, as they were both from Chainat Province.
Luang Por Tap was born in 2374 BE, amd was ordained at a young age as a Samanera Novice Monk, and then disrobed to help his family, and later ordained a second time as a fully fledged Bhikkhu, in the year 2413 BE. At first, he resided at the temple of Wat Raman, for the first year, and then he moved to stay at Wat Anongkaram.
Every time the rainy season retreat was over, Luang Por Tap would leave the temple, and wander the forests on Tudong, practicing Vipassana Kammathana Mindfulness and Jhanic Meditation, every year for 40 years, developing immensely advanced self control and self mastery, which caused Powerful Wicha to arise within his mind.
After 40 years of Tudong Practice, he became too old to continue, and stayed permanently at the temple of Wat Anong from 2457 BE onwards. It was in this time, that Luang Por Tap began to apply his Wicha, and make amulets with Maekasit Metallurgy, using Alchemical Parort Mercury, Silver, Gold, Lek Lai, and sacred Iron Alloys.
Most of his amulets would be versions of Pra Pid Ta Nuea Maekasit, with a range of other amulets and talismanic charms, which are however found in much lesser numbers, and are extremely rare, such as the Pra Pim Son Ha, Pim Prapa Mondon Sum Rasamee, Pra Pim Nakprok, Look Om, Takrut, and Look Prort Gror.
Luang Por Tap’s famous Pra Pid Ta amulets are found in Pim Chalud, and Pim Tammada models, both of which were made in Pim Lek, Klang and Yai (small, medium and large), Pim Dtaeng and Pim Mai Dtaeng (refined, or not refined with filing).
A very few amulets are sometimes found with a Yant, or Khom Inscription on the rear face, which are among the rarest of all his amulets, and considered to be World-Class Pim Niyom Masterpieces. Luang Por Tap made his powerful Maekasit amulets up to his passing in the year 2480 BE, making his pantheon now a centenarian collection from over a Century ago.
The Amulets of Luang Por Tap, are highly revered for Kong Grapan Chadtri Klaew Klaad Maha Lap Metta Mahaniyom Maha Ud power.
The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.
One of the Great Classic Pra Pid Ta amulets of the Chonburi Province, from the Great Olden Days Gaeji Ajarn Master Monk, Luang Phu Jiam of Wat Kampaeng; The Pra Pid Ta Ha Liam 5 sided frame Nirodha Buddha amulet, in Nuea Pong Kluk Rak, Sacred Powders with Herbal Lacquer admixture, and Unalome on rear face.
Free Fed-Ex/DHL Shipping Worldwide Included Plus Offer of Free Casing with this exhibit. Luang Phu Jiam, was one of the Great and most highly revered and respected Monks of the Chonburi Province in his time, seen by both the Ordained Sangha, and his Devotees as a Maha Thera Master Monk with Miraculous Abilities.
His Pra Pid Ta amulets are among the rarest and considered a highly niche collector scene type Pra Niyom Category amulet, that is highly renowned for its beautiful and inimitably original Artistic Design, and powerful effects, which have become attributed to this amulet.
LP Jiam was born in the year 2398 BE, over a century and a half ago, during the time of His Majesty King Rama 4. He was ordained at Wat Kampaeng age 22, which is known by the fact that there is documentation in the Sangha records, that Pra Atigarn Jiam (LP Jiam), was the Upachaya Ordaining Monk of Wat Kampaeng, at age 44 after 22 years of ordination.
The records also include the recording of his elevation in status on various occasions with Royal Deccrees, and eventualy became the Jao Kana (Archbishop) of all Temples in the Chonburi Province. He served the Faithful Buddhist Devotees of Wat Kampaeng, and indeed the temples of the whole Province, right up until his passing away during the reign of King Rama 6, in the year 2454 BE.
The Pra Pid Ta of Luang Phu Jiam, is designed in the form of Pra Pid Ta Pakawambodee, and is classed as the No.4 top Pid Ta Amulet of all Chonburi Masters. Chonburi is perhaps the most famous {rrovince for its large number of great Masters of Wicha Pra Pid Ta, and most of the Great Pid Ta amulets of World Class Status are found to come from the Chonburi Masters. This makes it very difficult to explain just how popular a number 4 amulet is in the Pid Ta Category, due to the very many World Famous Pra Pid Ta Masters from this Province making such a large number of different Master-Class Pra Pid Ta , all of which are among the most collected and revered in the country.
Kata Pra Pakawambodee
Chanting this Kata, is Good for increasing wealth, attracting treasured possessions, popularity, business sales and promoted status. In addition, Pra Pid Ta amulets, have the special abstract magical quality of increasing your common sense, mindfulness and wisdom is also present within this amulet.
The Pra Pid Ta amulet is considered to be an amulet with ‘Maha Ud’ and ‘Kong Grapan’ power (invincibility and gunstopping power), but is also made as a wealth bringer, in which case, the amulet will be called ‘Pra Pid ta Maha Lap’. In order to inflect a greater resonance for wealth attraction and auspicious blessings, in addition to the Maha Ud and Kong Grapan magic.
KATA PRA PID TA
How to Pray to Thai Amulets (Chanting Kata);
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Rian Roop Muean L.P. Khaw Anālayō, in Nuea Tong Daeng 2520, a Classic and rare sacred Guru Monk Amulet from one of the Great Arya Sangha Tudong Forest Monks of the Eastern Province of Udorn Thani. Released in the year 2520 BE. The front face of the amulet features the image of Luang Phu Khaw of Wat Tham Gong Plae, in ‘Kreung Ongk’ Half Torso Cameo form.
The rear face of the amulet has the Sacred Khom Agkhara Kata ‘Isawāsu Isawāsu Isawāsu – Idtipisō Wi Sē Sē I – I Mē Nang Puttadtang Sē I – I Sō Dtang Putta Bpi Dti I’, with the Dharma Chakra Wheel, with a Chalice beneath, with the name of the temple of Wat Tham Gong Plae, the Name of Luang Phu Khaw Anālayo, the Year ‘2520’ and the name of the Province of Udorn Thani embossed on the lower section of the amulet.
Luang Phu Khaw Analayo of Wat Tham Glong Plae, in Nong Bua Lampoo, was a Gaeji Ajarn Master Monk of the Dhammayut Lineage of Ajarn Mun Puratto, who was highly revered and known for his Adept Mastery of Vipassana Kammathana Mindfulness Practice.
He was a Master of the same Generation as the Great Luang Phu Waen Sujjino, and the Inimitable Luang Phu Doon. He is said to be an Arya Sangha who reached a High Stage of Enlightenment.He is known to have been highly acclaimed and respected by the Great Luang Por Ajarn Maha Bua.
Luang Phu Khaw’s mortal remains turned into crystallised relics, which is considered to be a sign of having become Enlightened Being. Luang Phu Khaw Analayo was born on the 28th December in the Year 2431 B.E. in Ban Bor Khaneng, in Tambon Nong Gaew, in Ampher Amnaj Jaroen, in Udorn Thani Province. He was Ordained on the 2nd of May 2462 BE at Wat Po Sri, in Ban Bor Khaneng.
His Upachaya (Ordaining Officer) was Pra Kroo Puttisak, the Bishop of Amnaj Jaroen, and Pra Ajarn Bun Jantr was his Pra Gammawājājarn (Prompting Officer). Luang Phu Khaw remained thereafter at Wat Po Sri for a further 6 Years, after which he left to travel on Tudong Solitary Forest Wandering.
It was here that Luang Phu Khaw met and asked to study and practice under the Great Arahant Luang Phu Mun Puratto. Luang Phu Khawwas always intensely attracted to the practice of Vipassana Kammathana, and due to this interest, he also travelled onwards to Thonburi to the temple of Wat Plab, which was famous for its Advanced methods of Kammathana Vipassana.
It was here that Luang Phu Khaw got the chance to learn Wicha with the Great Pra Sangkawara Luang Por Chum, maker of the famous Nam Tao Gan Fai Magic Gourd (known for its ability to prevent fires). The temple of Wat Plab has records in its written history annals of Luang Phu Khaw appearing to practice there, which confirms the truth of this.
Luang Phu Khaw was also one of the few great Monks who was revered and often visited by His Majesty the King. Luang Phu Khaw passed away on Monday the 16th May 2526 BE at Wat Tham Gong Plae at the age of 94 Years, 4 Months and 18 Days Old in his 57th Year of Ordained life.
Ajarn Spencer Littlewood & Agent Gemini Unleashed for ancientamulet.com All rights reserved.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Masterpiece of Wat Phra Yat: Phra Pru Nang Pok Pho (2495 BE)
In the sacred lineage of Ayutthaya master monks, Wat Phra Yat stands as a beacon of alchemical wisdom and spiritual protection. Today, we unveil a truly exceptional artifact that challenges common misconceptions and offers a glimpse into the personal mastery of Luang Phor An Khantaro: the Phra Pru Nang (Pok Pho) Trial-Press Amulet of 1952 (B.E. 2495).
The exquisite front face of the Phra Pru Nang Pok Pho – Wat Phra Yat
The Lineage of Wat Phra Yat: From Master to Disciple
To grasp the significance of this amulet, one must understand the spiritual heritage of Wat Phra Yat. It begins with Luang Phor Klan Thammathoti, the foremost master of Ayutthaya and a legend of both Vipassana meditation and the occult sciences. His fishhook-type 1926 coins remain among the most sought-after in Thailand, known for their powers of invulnerability and protection.
His top disciple, Luang Phor An Khantaro, inherited the entirety of this sacred knowledge. In 1952, Luang Phor An decided to perpetuate the temple’s traditions by creating a new series of amulets. The miracle of this series lies in the base materials: sacred powders and fragments of broken 400-year-old Khun Paen amulets from the ancient Wat Yai Chai Mongkhon hoard.
The rear face revealing the hand-inscribed Yantra and sacred additions.
Deciphering the Mystery: The “Trial-Press” Rarity
Collectors often believe that all of Luang Phor An’s 1952 series must be glazed. However, the truth known only to advanced specialists is that a “trial-press” (testing the mold) was always conducted before the final glazing. Some of these test pieces turned out so exceptionally sharp and perfect that the master set them aside to be specially consecrated and given to his closest disciples.
This uncoated specimen is one such rarity. It represents “original purity” that mass-produced glazed pieces cannot match. Under magnification, the clay body reveals a dense texture with natural oxidation patterns from the firing process, interspersed with white and orange sacred powder particles from the Wat Yai Chai Mongkhon hoard.
The Three Sacred Elements on the Reverse
What elevates this piece to a one-of-a-kind masterpiece are the three elements on its back:
Hand-Inscribed “Thao” Yantra: The master Yantra of the Wat Phra Yat line. The inscription is fluid, deep, and weighted, matching the specific curves passed down from Luang Phor Klan.
Victory Candle Wax (Hyod Tian Chai): The orange-yellow stain is wax from the large candles used in the consecration ceremony, which has fully absorbed the power of the prayers and seals the sacred energy.
Monk’s Robe Fragment (Jivara): Affixing a piece of the master monk’s robe is considered the highest form of blessing, representing purity, moral discipline, and an ultimate safeguard for the wearer.
Conclusion: A Worthy Possession
Possessing this amulet means holding a “Chronicle of Sacred Art.” It documents the trial-press process and the personal benevolence of Luang Phor An. The owner is blessed by the lineage of Wat Phra Yat, gaining protection, immense charm, and prosperity in all endeavors.
Explore More Sacred Artifacts
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
In the high-end pantheon of Thai Buddhist amulets, few items command as much reverence as the Pra Khun Phaen Pong Prai Kumarn of Luang Phu Tim Isarigo (Wat Laharn Rai). Today, we are presenting a truly exceptional and rare exhibit: the Blue Khun Phaen 2515 BE Pim Yai. This certificated competition-class amulet represents the absolute pinnacle of the Nuea Khaw Hniaw Sukh (Sacred Sticky Rice) category, enhanced by an incredibly rare light blue jungle vine tincture.
The Alchemy of Sacred Materials
The foundation of this masterpiece is the Pong Prai Kumarn powder, a substance formulated through ancient Khmer necromantic Wicha. Luang Phu Tim instructed his lay disciples to procure specific sacred ingredients, including the skull of a woman who died in childbirth—a spirit known as Tai Tang Klom. Through profound Samadhi and Buddhist meditation, Luang Phu purified this lingering spirit, elevating it to the status of a “Half-Deity, Half-Prai,” capable of rapid worldly intervention while remaining entirely benevolent.
What makes this specific exhibit (SKU 04815) so rare is the admixture of alms rice and sticky rice from the master’s own alms bowl, combined with the rare blue herbal tint (Ya Wan See Fa). This tincture was made from a specific jungle vine and is much harder to find than the more common bronze or white versions.
Technical Markers and Authentication
This exhibit is a Block 2 (Block Tong Hlueang) press. A critical feature for collectors is the Takrut Maha Bpraab (a single large protective spell scroll) inserted into the rear face. Authentic examples with this single large Takrut are significantly rarer than those featuring the twin Takrut Sariga Koo.
Under the eye loupe, the surface reveals a “fluffy” and rich texture—a natural reaction of the Muan Sarn Sacred Powders over decades. The blue tincture has aged into a deep, bone-dry patina that is almost impossible to replicate with modern fakes.
Miraculous Power and Blessings
The blessings of Luang Phu Tim’s Khun Phaen are world-famous for their effectiveness in:
Maha Pokasap: Attracting immense wealth and commercial success.
Metta Maha Niyom: Compelling mercy, charm, and kindness from others.
Klaew Klaad: Protection from deadly accidents and spiritual obstacles.
Maha Saneh: Seductive attraction and professional charisma.
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Certified Authenticity
This exhibit comes with a full Authenticity Certificate from the Associates of Amulets of Siam Thailand. The certificate includes a digital ID that can be scanned to verify the record on the society’s official database, ensuring your investment is 100% genuine.
Note: This amulet includes free express shipping worldwide and a custom handmade waterproof silver casing.
The Pra Khun Phaen Prai Kumarn of Luang Phu Tim is the most highly esteemed and world famous of all Pra Khun Phaen amulets. In recent years, the 2515 BE Series Took the Amulet World by Surprise and has now become the most sought after and preferred amulet of Luang Phu Tim in the present age, above and beyond the 2517 BE edition, with a whole new genre and world of amulet societies that have sprung up around this classic, and now legendary edition, along with various other classics such as the Pra Khun Phaen Song Pol (released between 2510 and 2515 BE).
