Pra Putta Mongkol Maha Lap Amulets Mae

The Pra Somdej Mongkol Maha Lap amulet series of 2499 BE, was released at Wat Sarnath, in Rayong, to fund the creation and installment of the Pra Putto Pas Chinarat Jom Muni Buddha statue, which was made at Wat Sapmant Wongs, in Bangkok, and donated to be installed at Wat Sarnath, as the Pra Pratan main Central Buddha image within the Uposatha shrine room.

Below; a rare version of Pra Somdej Nakprok Mongkol Maha Lap Nuea Pong Maha Solos Daeng 2499 BE Mae Chee Bun Ruean Wat Awut
in Nuea Daeng

Somdej Mongkol Maha Lap Pim Prok Po Mae Chee Bun Ruean

Somdej Mongkol Maha Lap Pim Prok Po Mae Chee Bun Ruean Wat Awut.

The amulets were made in various powders, white nuea solos, brown nuea wan, and red nuea wan sabu luead, as well as nuea bailan and other admixtures. Some received the inscription of the Yant Putto, or the Yant Dto Rasamee, of Mae Chee Bun Ruean, and others were left with ‘Hlang Riab’ ‘smooth faced’ rear sides. All versions contain the famous pong Maha Solos Maha Lap (Pong Guubose), which is legendary for its powers

This amulet comes with the existing Stainless Steel Casing – The alternative of Free Waterproof Casing is also an Optional Offer with this Amulet, if you wish to encase with Waterproof Casing at no extra cost. Free Registered Airmail Shipping Worldwide is offered included with this amulet, as is the case with all amulets in Ancient Amulet Store.

There was never a ceremony to invite the Devas so majestic as the ceremony performed by Mae Chee Bun Ruean, which included not only the ubiquitous incenses, puffed rice, flower garlands in 7 different colors, but also a total of 375 Kinds of Food Offerings! The Benja and 9 Saewadta Chadtras offered, 5 sork high (‘sork’being a Thai form of measurement, meaning ‘5 elbows’, slightly over 2 Feet per ‘sork’). Five Golden and Silver Bai Sri were place in offering, also 5 sork high in stature.

The chanting ceremonyn to bless the holy water with the assistance of the attendiing Devas, was then mixed with the sacred powders used for the muan sarn clays of the amulets. Many great and psychically attained monks were invited to empower and bless the sacred ingredients for the amulets, and the amulets themself after their pressing;

1. Pra Prohm Muni (LP Phin Suwajo), of Wat Bovornives Vora Viharn, 2. Pra Worawaet Kunajarn (LP MIan Bpappasaro), of Wat Pra Chetupon Wimon Manghalaram, 3. Pra Maha Racha Manghalajarn, 4. Pra Kroo Winaiton (LP Fueang Yana Bpaheebpo), 5. Pra Sa-Ard Apiwattano, of Wat Sampant Wongs, 6. Pra Kroo Nor, of Wat Klang Ta Ruea, in Ayuttaya, 7. Pra Ajarn Bung, of Wat Mai Nong Sen, and 8. Pra Luang Por Chorp Sammajaree, of Wat Awut Wigasitaram in Thonburi, as well as the prior and later blessings and empowerments made by Mae Chee Bun Ruean Herself.
In Addition, during the Deva Abhiseka, the Ruesi Yogi Ajarn Rerb (Ajarn Chern Jantr Paetch), who was a very powerful and famous Ruesi of the Era, assisted in empowering the amulets.

Then a second empowerment session was performed, with the amulets pressed and placed covered with 7 layers of 7 green and 7 white cloths covering them, placed upon an altar in the center of the shrine room.

Many people in the amulet world have been interested in knowing what was used in the making of the sacred powder admixtures, and so we find it impportant to document and list them in this article, for posterity and study;
1. Sacred Powders from a Host of Great Masters of that Era and Previous Eras, through the lineage of each Master who donated and empowered the powders.

2. Powders from Wat Chetupon, Wat Sri Totsataep, Wat Sampant Wongs(Wat Sampantawongs).

3. Broken powdered pieces of ancient sacred amulets.

4. Powdered up herbal ingredients with magical properties, ground up to make a brownish herbal powder.

5. Earths from 7 Prosperous Ports, and the banks of 7 Sacred Lakes. 6. Powders made from taking ancient Kampir Grimoires of Sorcery (Sacred in themself), of both the Bailan Beige Parchmnent variety, and the Samut Khoi black Parchment variety of Grimoire, and burn them and grind into powders, with 5 repetitions of admixture, adding powders from previous editions of amulets.

6. Earths from sacred Pilgrimage Places of the Life of the Buddha in India, brought back to be used for the admixture, to bring Sacred Buddhakhun Power to the amulets, with earths from the important places of the Buddha’s Life, such as the Buddha’s birth, earths from around the Bodhi Tree where the Buddha’s Enlightenment occurred, the place where he gave his first sermon in Varanasi (the Dhamma Chakra), and earths from the place of the Buddha’s Passing into Nibbana.

7. Earths from important places where the Buddha performed great Sermon, or Important Events in his Life occurred, and which are to this day, all sacred places and shrines to the Buddha.

8. Pong Poon Khaw Hin Rachaburi powders.

9. Sacred Talcs invoked with Negative Space inscribed Yantra Spells.

10. Nam Oy Sugarcane Juice.

The amulets are made from a Muan Sarn Sacred Powders composed of a large variety of sacred clay earths, herbal pollens and powders, and Puttakun powder. Herbs and Sacred ingredients with all sorts of different blessings and powers were added to give a complete range of blessings.

All these Muan Sarn ingredients were ground into fine powders, and separated into different admixtures, and mixed with holy water from the first Buddha Abhiseka and Deva Abhiseka Blessing Ceremony. The amulets were pressed as the Pra Somdej Pra Putta Mongkol Maha Lap (Buddha Manghala), Pra Nakprok, Pra Putto, and other forms such as various kinds of Pra Somdej, Nang Kwak, and other amulets.

Above and beyond this, the amulet is a Sacred Artifact of Buddhanussati, an authentic Sacred Buddha Image Votive Tablet, blessed and made in 2499 by Kun Mae Chee Bun Ruean, in two ceremonies held at Wat Sampantwongs and Wat Sarnath, both Mae Chee Bun Ruean Lineage Temples.

The amulets were handed out to devotees during a later ceremony who came to donate and support the installation of the Putta Sima temple boundary of Wat Sarnath, and many of the amulets were of course held for burial within shrine rooms and Chedi Stupas of choice, for later distribution, or accidental rediscovery long into the future.

This is a common practice with amulets, where they are placed in a hiding place chamber (Kru), or buried under the ground or under the floor of sacred places, as a way of preserving the fact that there was once a Buddha who walked upon this earth. Hiding Place amulets are also stored in Kru Chambers as a repository to use for fundraising by removing a number and distributing them to devotees who donate to the temple (Note; The placement and removal of amulets from Kru for providing a method of creating fundraisers only became a practice during the last century, after Buddhist amulets became a source of fundraising).

According to the written documentation of Luang Phu Tet Nitesago, the Pong Solos powders made by Mae Chee Bun Ruean to make the amulets, were made using the Wicha Prohmasat (Brahma Sastra), which invokes High Brahmas and Ariya Sangha (Enlughtened Beings), of the Sutawas celestial level, to empower the powders. They were made to distribute to devotees, and fund the installation of the Pra Putto Chinarach Jom Muni Buddha statue of Wat Sarnath.

The amulets have become very famed for their miraculous powers, due to many stories of miraculous events connected with devotees and the amulets. Mae Chee Bun Ruean invoked the spiritual Connections of the angelic beings of the Buddhist, Christian and Islamic Faiths to imbue their blessings, to protect people of all religions, who keep the precepts of goodness and abstention from evil acts. The real name of the powders is ‘Pong Maha Prohm Ariya Bodhisattva Phuu Bpen Jao’ (Powders of the Enlightened Brahmas who are Lords of their Existence’).

This was because of Ajarn Seng, who taught and revealed that all three religions, speak of the same one Super-consciousness or ‘God’ (Buddha-hood for Buddhists), but which different cultures over time split and adapted into their own social structures, and changed them according to their needs, but that all three are derived from the same fact that enlightened beings gave teachings to unenlightened humans, and were worshiped for it as messiahs, prophets, or gods, and became founders of these religions.

The great Luang Por Lee is said to have found the 2499 BE Somdej Mongkol Maha Lap so powerful that he basked for some of the broken ones to be given to him to mix into the sacred clay of his famous sacred Pra Bai Po Jak amulets of the 2500 BE 25 Centuries of Buddhism Mega Nationwide Amulet Ceremony.

Pra Bai Po Jakr LP Lee Wat Asokaram

Pra Bai Po Jakr LP Lee Wat Asokaram

According to the Pra Tamma Khant, all Somdej amulets must be made in numbers of 84,000, but it is rumored that the Pra Putta Mongkol maha lap amulets were made in much less numbers, which is an unconfirmed rumor, and would be dubious considering Mae Chee Bun Ruean’s tendency to be a stickler for proper ritual and adhere to the dtamrta of the Wicha.

The Pra Putta Mongkol Maha Lap amulet is often used as a substitute for the Pra Pong Solos of Luang Phu Tim (much more difficult to find and much more expensive). Luang Phu Tim himself was also invited to perform Nang Prok meditative empowerment on thje amulets, as he was 70 years old. Considered one of the best amulets of the 2500 BE Era of Thai Buddhist Amulets.

Pra Somdej Putta Mongkol Maha Lap various sizes in white Pong Solos Powders.

Pra Somdej Putta Mongkol Maha Lap various sizes in white Pong Solos Powders.

Anothjer version of the Pra Somdej Putta Mongkol Maha Lap Nuea Solos

Another version of the Pra Somdej Putta Mongkol Maha Lap Nuea Solos

Palad Khik Nuea Mai Paya Ngiw Dam Gae 2470 BE Sacred Carved Wooden Lingam Luang Por Ee Wat Sattaheeb

SKU 03726
$599 U.S.
Out of stock
Product Details

An extremely rare, and highly sought after exhibit, and a Top Preferred Masterclass Talismanic amulet, the Palad Khik carved wooden phallic amulet in Nuea Mai Paya Ngiw Dam, extremely aged, from the early era of the great Luang Por Ee, of Wat Sattaheeb.

The amulets of Luang Por Ee are now almost impossible to find. He is extremely famous for his 2473, 2485 2504 2511 and 2515 Monk Coins, his Palad Khik amulets, Hmak Tui, Takrut and Pid Tawarn amulets. His Palad Khik and Pid Ta, and Wicha for making carved wooden, and other natural substance based amulets, and his Alchemical metal amulets, are believed to be among the most powerful of all Palad Khik. This Palad Khik is an early era powerfully blessed amulet in ancient sacred black ngiw treewood, of immense rarity, from one of the Greatest Masters in Thai Amulet History, that can only be considered an Ultra-Powerful, and highly desirable ancient amulet of LP Ee.

The Palad Khik measures 9 Cm Long, and is from the early era of Luang Por Ee's trajectory, Encasement options are provided but we recommend wearing this amulet with a cord belt around the waist without casing for full effect, and appreciation of the aesthetics of the amulet, which was intended to be worn 'bare' against the skin.

Luang Por Ee is one of the Great Olden Days Masters of Thai Buddhist History, and a Top 5 Gaeji Ajarn Guru Monk of the Chonburi Region. His amulets are as rare as they are popular with Thai Buddhist people, especially in Central Thailand.

His amulets are highly recommended for their Sacred Value and High End Status, for they are as highly regarded and powerful as many amulets of other Masters of the same Era, and are known for their Powerful Metta Mahaniyom Klaew Klaad Maha Lap and Kong Grapan Chadtri Power.

Luang Por Ee Wat Sataheeb

The power of Luang Por Ee's amulets goes unquestioned in the world of Thai Amulets, and the Amulet appreciation societies all acknowledge Luang Por Ee, fas a Grand Master of all time for the Wicha Pid Ta, and Wicha Palad Khik.

Many devotees over the years have reported immense successes after revering his Palad Khik, and it is said that the Palad Khik of Luang Por Ee are extremely powerful In those days, Luang Por Ee would allow his Looksit to carve Palad Khik and taught them to inscribe them with their own hand, before giving them to Luang Por Ee for empowerment and blessing.

Below; the age of the wood reveals not only that a century has passed since its making, but that the Mai Paya Ngiw Dam wood itself must have been from a very old sacred black Ngiw Tree, to achieve this level of natural ageing characteristics.

However, the counterpart to his Palad Khik, the very rare Met Prik Yoni amulets were made in much less numbers, black coral being rare to find and always only available in small amounts, and were carved in various shapes depending on each piece of coral, ranging from chili pepper shape, bullet shape, and three sided triangular shape.

Below; the female counterpart of the Palad Khik of Luang Por Ee; the Met Prik, known for powerful Maha Sanaeh and Metta

Met Prik Galabangha Dam Luang Por Ee

The Palad Khik of Luang Por Ee are also categorised differently by their inscriptions; 1. Luang Por Ee's own hand 2. Luang Por Lang's Inscriptions 3. Luang Ta Pan's Inscriptions (Luang Por Ee's Nephew) 4. Ajarn Hngun's Inscriptions 5. Ajarn Naen's Inscriptions 6. Kroo Sukh's Inscriptions - these were the most similar Inscriptions to those of Luang Por Ee.

Kroo Sukh was a teacher of the temple orphans and local poor children, who then ordained and apprenticed under Luang Por Ee, becoming a very close companion. Pra Kroo Wora Waet Muni, or as popularly known by Thai Buddhist Folk, 'Luang Por Ee', is a name that is never confused identity, because Luang Por Ee was the first monk on historical record to go under this name. And so any mention of the name Luang Por Ee, can only be referring to the 'One and Only' Pra Kroo Wora Waet Muni.

Biography of Luang Por Ee

He was born to parents whose names were Mr. Kham, and Mrs. Iang Tong Kham, on Sunday the first October 2408 BE, which was the 11th Lunar Phase of the Year of the Ox. When he reached the age of 25 years old, he was ordained into the Sangha at Wat Ang Sila Nork, which is in the present day now incorporated with Wat Ang Sila Nai, into one temple called 'Wat Ang Sila'.

Below; the famous Pra Pid Tawarn Yant Won Nuea Maekasit of Luang Por Ee - renowned for its Maha Ud and Maha Pokasap Power

Luang Por Pra Ajarn Jan Jantasō was His Upachaya Ordaining Officer. His Pra Gammawajajarn Prompting Officer was Pra Ajarn Tim. His Pra Anusawanajarn Witness was Pra Ajarn Daeng. His Upachaya Ordained him with the 'Chāyā' Monks Name of 'Puttasārō'. In that very same time, Luang Por Ee submitted himself for service and apprenticeship in Wicha to the Great Luang Por Parn, or Wat Bang Hia, the Great Master of Wicha Suea (Tiger Magic). He also received apprenticeship to the two great olden days Master Monks Luang Por Daeng and Luang Por Hmuean.

Wat Sattaheeb is the temple which Luang Por Ee constructed with his own merits in the year 2442 BE, now well over a Century ago, and Luang Por Ee was of course the very first Abbot of the temple when it was built. Luang Por Ee was reputably able in Samatha meditation and Vipassana mindfulness practices. He was adept at entering, remaining in, and departing from the Kasina and Jhanic mindstates at will, and change his inner state of consciousness to dwell in whichever state was appropriate to the practice.

He stood out for his adepthood, which was noticeably superior to that of his peers in the Sangha, for his behaviour was impeccable. This was because of his ability to raise his mind above the powers of the vedhana (emotions), and not let them flood his mind with anger, sadness, stress, suspicions, and all the other manifestations of emotional and mental impediments and hindrances which arise within the psyche of a common unpracticed human being.

He was able to extinguish the negative emotions or afflictive emotions which arise from suffering the cold, the heat, hunger, thirst, aches and pains, and self created mental worries. Luang Por Ee is known to have never complained about anything, or say that he was suffering or displeased about anything. Even if he was ill, he never complained or moaned and groaned, or even told anybody about it. he would always remain in the same peaceful state, with full equilibrium. Luang Por Ee placed great importance on the value of a good education, and built the Rong Rian Ban Na Sattaheeb public school for the local folk of Sattaheeb.

Luang Por Ee created many different amulets and occult talismanic charms during his trajectory, including of course his legendary Palad Khik, which is considered co-leader of the status of top Palad Khik of all time, along with the Palad Khik of Luang Por Hluea. His Takrut are amongst the rarest and most highly favoured talismans, along with his Suea Yant (Yantra Shirts), Rian Kanajarn Monk Coins, Pra Pid Ta, 'Pra Sam' (Pra Tri Gaay), and 'Pra Prohm See Hnaa' (4 Buddhas in one votive tablet).

In the years 2483 - 2486 BE, Luang Por Ee released many powerful amulets during the Indo-China Wartime Era. He and his amulets received great acclaim for their powers, and attained equal fame with that of Luang Por Jad of Wat Bang Grabao, and Luang Por Jong (Wat Na Tang Nork). His Pra Sam and Pra See three and four sided Buddha amulets in maekapat Alchemical Lek Lai based magical alloy because very famous during the wartime era for Kong Grapan Chadtri Klaew Klaad protective/evasive powers.

In the latter years of his life, Luang Por Ee became afflicted with a large boil infection on his throat. This became noticeable in the year 2489 BE, but Luang Por Ee did not pay much attention to it. He once said in conversation when asked, that the boil had come to take his life. The boil became worse and worse until he was unable to leave the temple. One day the boil spread to other boils and the sickness began to spread, and the devotees took Luang Por Ee to the hospital to operate. But Luang Por Ee said to his devotees 'Never mind do not worry, it is my old Karma from the Deer of Hnong Gai Dtia, in a Previous Lifetime i killed a deer by shooting it in its throat. It is now catching up on me as Karma, and it is essential to work it off, and let it run its course'.

He had once told a close devotee that in a previous life, he had hunted deer in Hnong Gai Dtia forests, and shot an arrow into its neck in the spot where Luang Por Ee's boils were forming. This was the reason Luang Por Ee gave for the boil on his neck, and the reason he accepted it as 'deserved payback'.

Luang Por Ee believed this to be his Karma, and wished to end it by letting it run its course, and so ignored the idea of medical treatment in hospital. As time passed the ailment became very large, and Luang Por Ee was also weak from old age. Then, on the 20th September 2489 BE, Luang Por Ee called some monks to help him sit up, and then forbade anybody to touch him further. He entered the meditation posture, and began to meditate

And then something surprising happened; a Blackboard used by Luang Por Ee to make inscriptions which had been affixed to the walls of the Kuti and been hanging there for a long time without use, suddenly fell to the floor with a crash, and a mirror also fell at the same moment some meters distant from the Mai Gradan blackboard, and smashed into pieces.

As soon as the monks attending in Luang Por Ee's Kuti Hut got over the shock, they noticed that Luang Por Ee, had stopped breathing and passed away in meditation at the very moment. The time was 21:05 Pm. The news of his death spread fast, that Luang Por Ee had passed away at the age of 82 years old, and the devotees rushed to the temple to attend and pay final reverences.

Below; Luang Por Ee

Even though Luang Por Ee is long since passed away, his fame remains for his great merits in building the temple of Wat Sattaheeb, and the Ban Na Public School, and his many other charitable deeds both for the Sangha, Buddhism and for the Local Folk, and his Devotees. His deeds are visible as the edifices he built in Sattaheeb, and in the amulets seen worn by his devotees, and those which stand in elevated positions within the great amulet showrooms, competitions, encyclopedic works and and auction places

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