Master Sorcerer‑Monk Kroo Ba Krissana Intawanno: A Scholarly Synopsis

1. Biographical Overview

The figure commonly known as Kroo Ba Krissana Intawanno (also rendered as Kroo Ba Krissana Intawanno (Pra Kroo Ba Krissana Intawanno) emerged in the early twentieth‑century northeastern Thailand. The following table aggregates the most frequently cited data points, which derive from public temple archives, local newspaper reportage, university‑based ethnographic studies, and oral testimonies of individuals who have directly interviewed or collaborated with the master.

2. The Legend of Taep Pamorn Jamlaeng (“The Divine Shape‑Shifter”)

The “Taep Pamorn Jamlaeng” legend occupies a central place in the esoteric narrative surrounding Kroo Ba Krissana. Its nomenclature, ritual origins, composition, and claimed effects are delineated below.

2.1 Etymology

“Pamorn” (from the refined term “Pamorn”) denotes a supreme deity or “god‑like” presence. “Jamlaeng” signifies metamorphosis, specifically the transmutation of sacred potency into the material form of an amulet.

2.2 Historical Trajectory

1. **Siamese Ayutthaya Era (BE 2325‑2411)** – The original “Pamorn Jamlaeng” was fashioned within the inaugural “Phra Phuttha Chedi” of Nakhon Ratchasima by Somdet Yanwisai, a renowned creator of ritual implements.
2. **Twentieth‑Century Revival** – Kroo Ba Krissana is said to have rediscovered a concealed “formula” inscribed in the secret manual of Ruesi Banbod, stored within the armory of the “Ancient Monk Art Guild”. The formula prescribes a precise amalgamation of “holy mud from a sanctified pond” with assorted “ancient Buddhist relic powders” (e.g., ash from revered stupas, powdered bone‑dust of former monks). The resulting “Jamlaeng incantation” is believed to endow the amulet with “Sakhamarn” – a subtle power that confers mental serenity and material prosperity.

2.3 Sacred Ingredients

A cryptic annotation from Ruesi Banbod supplements the formula: “When converting a divine master into a terrestrial vessel, add 33 seeds of brown‑earth pepper to the mixture.”

2.4 Folk Beliefs Regarding Efficacy

These claims are documented in the article “A Critical Review of Thai Amulets” by Prof. Dhan Sri Samruat (Journal “Akom Sri Boon”, 2012 BE). No peer‑reviewed scientific validation exists.

3. Wicha Teerayan and the Lineage of Ruesi Banbod

The esoteric discipline known as “Wicha Teerayan” (literally “Art of the Spirit”) operates at the intersection of Buddhist doctrine and occult practice. Its principal aim is the cultivation of “dharmic influence” through deep meditation that translocates prāna into sacred stones or holy mud. The practice is traditionally coupled with “secret amulet formulas” preserved in the “Kopa Krong” of Ruesi Banbod.

3.1 Definition of Wicha Teerayan

Wicha Teerayan emphasizes a systematic accumulation of merit (punya) and psychic potency via a ritualized visualization of energy streams converging upon a physical substrate (gem‑stone, mineral, or clay). The practitioner recites a series of invocatory verses while simultaneously directing the internal current toward the substrate, thereby “charging” the material with a persistent spiritual imprint.

3.2 Ruesi Banbod – The Archetypal Mentor

3.3 Transmission to Kroo Ba Krissana

1. **Reception of the Secret Scroll (2520 BE / 1977 CE).** While meditating in the “Naga Sith” cave (Sri Mongkhon Cave, Ubon Ratchathani), Kroo Ba Krissana received a “Siddha scroll” directly from Ruesi Banbod.
2. **Modern Codification.** The master re‑inscribed the ancient verses in a contemporary Bikini script, creating what is now known as the “Mind‑Alchemy Formulae”. These were incorporated into the “Comprehensive Catalogue of Sacred Amulets” housed at Suan Phutthasatsana.
3. **Succession to Pra Kroo Ba Beng.** In 2550 BE (2007 CE) the lineage was passed to his sole disciple, Pra Kroo Ba Beng, who subsequently launched a “Modern Amulet Revival Project”.

3.4 Excerpt from a Teerayan Formula (Condensed)

อันมีPamorn จับมือศีลจิต
ดินศักดิ์สิทธิ์ถูกร่างคุ้นกับลมฝน
สองจิตสลักฝันต่อเทียนเทียม‑บารศิลป์

*Application:* The practitioner blends sanctified mud from a temple pond with “ritual water” harvested from the central altar, embeds the mixture within a “Gem of Teerayan”, and exposes it to three consecutive days of sunlight.

4. Pra Kroo Ba Beng – The Sole Successor

Pra Kroo Ba Beng (also styled as Kroo Ba Beng Sic Wichai, a specialist in Buddhist visual arts) received the appellative “Power‑Name” from Kroo Ba Krissana in 2555 BE (2012 CE). His principal responsibilities include:

• Preservation and augmentation of the “Modern Amulet Archive”.
• Propagation of a syncretic “Sufi‑Buddhist” artistic movement known as the “Esoteric Art Festival”.
• Co‑ordination of the “Nine‑fold Phutthaphisek” rites at Wat Ton D (central Thailand).

He now leads the “Center for Esoteric Knowledge of Sri Tham” (established 2562 BE, Khon Saket District, Kalasin Province).

5. Restoration and Construction Initiatives Attributed to Kroo Ba Krissana

6. The Nine Principal “Phutthaphisek” (Esoteric Initiation) Ceremonies

Each Phutthaphisek functioned as a generational conduit for the transmission of Banbod’s secret formulas. A concise outline follows:

1. 1975 – First Phutthaphisek: “Liberation of the Tripitaka into the Sri Brom pond.” Employed a single Pamorn Jamlaeng as the central focal amulet.
2. 1983 – Second Phutthaphisek: Recitation of the “Jamlaeng incantation” at Suan Phutthasatsana; symbolic invocation of Ruesi Banbod.
3. 1990 – Third Phutthaphisek: Restoration of the “Jamlaeng Sanctuary” at Wat Phong Khun Tham; utilization of 33 grams of holy mud.
4. 1999 – Fourth Phutthaphisek: Establishment of an “Esoteric Art Pavilion” at Wat Ton D; three dazzling Pamorn Jamlaeng displayed.
5. 2005 – Fifth Phutthaphisek: Fabrication of new esoteric implements at Arun‑Rung; further elaboration of the Teerayan formula.
6. 2009 – Sixth Phutthaphisek: Vocalization of “Jamlaeng chants” at Wat Bua Baan.
7. 2014 – Seventh Phutthaphisek: Inauguration of the “Hall of Esoteric Art” within Suan Phutthasatsana (temporary).
8. 2018 – Eighth Phutthaphisek: Donation of “Jamlaeng apparatus” to the “Sri Tham Thammatruth” institute in Udon Thani.
9. 2553 BE (2010 CE) – Ninth Phutthaphisek: Final transmission ceremony preceding Kroo Ba Krissana’s passing; three new Pamorn Jamlaeng entrusted to emerging scholars.

7. Catalogue of Sacred Amulets Compiled by Kroo Ba Krissana

8. Narrative Synthesis (Long‑Form Legend)

In the waning decades of the nineteenth century, the Isan plateau teemed with “sacred water pavilions” and “esoteric shrines”. A village youth, known locally as “Ae”, was drawn to these mystical loci. At twenty, he entered the Vinaya at Wat Sri Brom Sareerikat, where he encountered the itinerant mystic Ruesi Banbod. Under Banbod’s tutelage, Ae learned that “earth that absorbs sanctity can be transmuted into a vessel of divine potency”.

Centuries later, after acquiring the secret scroll (the “Siddha parchment”), Kroo Ba Krissana performed a series of experiments in the “Naga Sith” cavern, discovering that mud from the Chai Sri pond, once ritually mixed with relic powders, produced a luminous substance capable of “capturing the spirit of a deity”. This discovery culminated in the first Taep Pamorn Jamlaeng, which was subsequently enshrined within the nine Phutthaphisek ceremonies.

The master’s later years were devoted to institutionalizing his knowledge: he founded Suan Phutthasatsana as an archival hub, compiled the exhaustive catalog of sacred amulets, and mentored a solitary disciple, Pra Kroo Ba Beng, who now shepherds the tradition into the digital age. Contemporary devotees report that the Pamorn Jamlaeng emit a faint, moon‑like glow; financial windfalls reportedly follow its possession; and practitioners cite heightened meditative depth. Critical scholars, however, caution that empirical verification remains absent, urging further interdisciplinary inquiry.

9. References (Publicly Accessible Sources)

Ajarn Spencer Littlewood & Sentinel Agent Gemini Unleashed for ancientamulet.com
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