The Khun Phaen Nang Kumarn Tong Votive Tablet by Luang Por Guay

The Khun Phaen Nang Kumarn Tong tablet occupies a unique place among the votives created by Luang Por Guay of Wat Kositaram. Fashioned in 2513 B.E. as part of the Run Prasopgarn (“Proved Powerful by Experience”) series, it is composed of Nuea Aathan, a sacral blend of consecrated earth, funerary ashes, powdered bone and Pong Wosed yantra powders. This smooth-backed Hlang Riab variant incorporates the necromantic image of a Hoeng Prai, or child-ghost beneath Khun Phaen’s throne, lending the model an unusual ritual potency within Luang Por Guay’s pantheon.

in hand khun phaen nang kumarn luang por guay hlang riab

The tablet features the image the Buddha in the Mara Vichai posture, one with both hands placed together performing incantations. The figure is enclosed within a crystalline arch and bears elongated earlobes, a classical signifier of awakened wisdom. Beneath this scene rests the Kumarn Tong, the Golden Child Deva, depicted in youthful plenitude. The reverse may appear as an unadorned smooth surface or, in its alternate form, as a seated Kumarn Tong whose rounded belly and serene expression evoke prosperity and well-being.

These amulets were principally bestowed upon disciples who sought Sak Yant tattoos from Luang Por Guay, most famously receiving four Hanuman designs across the back, chest and each arm. Many recipients belonged to the Nak Leng and Suea circles, individuals engaged daily in perilous ventures. Their survival and the numerous accounts of life-saving interventions came to serve as empirical testimony to the amulets’ efficacy, thereby cementing their reputation among both lay practitioners and those immersed in the criminal underworld.

in hand rear face of amulet khun phaen nang kumarn luang por guay hlang riab

Rituals of Empowerment
Luang Por Guay’s methods of Pluk Sek (amulet empowerment) were remarkably intricate. He conducted daily ceremonies at dawn, morning, midday, afternoon, evening and midnight, aligning each rite with auspicious Reuks—including Mongkol (astrological), Jone (gangster) and Bun Paya Marn (demonic) influences—to envelop the wearer in comprehensive protection and blessing. Owners were encouraged to invoke the Kumarn Tong through dedicated kata, spoken silently in the heart when entering buildings, eating or naming the spirit. Offerings were to be made separately, rather than from one’s own plate, so that the Kumarn Tong might attract prosperity, companionship and protection, driving away adversaries and safeguarding household harmony.

macro close up top front face Khun Phaen Nang Kumarn Luang Por Guay Nuea Khaw Hlang Riab

Life of Luang Por Guay
Born on November 2, 2448 B.E. in the Year of the Snake, Luang Por Guay demonstrated precocious mastery of the Dhammapada and Pali incantations long before his ordination at age seven under Luang Por Khuad. Elevated to abbot of Wat Ban Kae on September 1, 2491 B.E., he adopted a life-style of simplicity and austerity, restricting himself to a single daily meal to empathize with the impoverished villagers he served. Renowned for his healing ministrations, daily empowerments of amulets and mastery of multiple wicha—including Sak Yant tattooing—he forged a legacy of both spiritual and material support for his community.

macro close up lower front face Khun Phaen Nang Kumarn Luang Por Guay Nuea Khaw Hlang Riab

Final Years and Posthumous Reverence
In April 2522 B.E., after a prolonged illness attributed to years of self-denial in sustenance, Luang Por Guay passed away in peaceful repose at age seventy-five. His final days were marked by continued magical labor, as he inscribed yantra on palm and foil, empowered amulets by midnight rituals and even foretold the moment of his own departure. When he breathed his last, the temple bell fell as though in salute, tolling exactly at 7:55 a.m. on April 12. Each year since, devotees assemble at Wat Kositaram to offer reverence on that date, calling upon his enduring blessings and celebrating the profound potency of his amulets.

Luang Por Guay (Wat Kositaram)

Luang Por Guay was born on 2nd of November 2448 in the year of the snake, in Soi 9, Ban Kae , Tambon Bang Khud, Sakburi, Chainat He passed away in 2522 BE Under Miraculous Circumstances; Click Here to Read Full Biography of Luang Por Guay Wat Kositaram

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The Sacred Amulets of Luang Por Sakorn: A Comprehensive Guide to the Devotional Legacy of Wat Nong Grub

Introduction

In the pantheon of modern Thai Buddhist masters, Luang Por Sakorn Manunyo of Wat Nong Grub, Rayong Province, occupies a unique position as both a devout spiritualist and a consummate ritual technician. His contributions to Thai amulet culture are not merely of devotional significance; they reflect a comprehensive mastery of sacred materials, esoteric consecration methods, and a lineage that traces directly back to two of the most revered figures in modern Thai occultism: Luang Por Pheung of Wat Nong Bua, and the legendary Luang Pu Tim of Wat Lahan Rai. This guide endeavors to present a detailed exposition of the amulets and talismanic objects consecrated by Luang Por Sakorn during his lifetime, situating them within their historical, ritual, and collector contexts.

Origins and Mastery

Luang Por Sakorn’s journey into sacred craftsmanship began under the tutelage of Luang Por Pheung and was later refined through intensive study with Luang Pu Tim, a master famed for the creation of Prai Kumarn powder-based amulets. Luang Por Sakorn also underwent further esoteric training under Luang Pu Hin of Wat Nong Sanom, thus solidifying his foundation in the Ruesi traditions and mystical sciences that underpin the creation of powerful amulets. He was not merely a ritual assistant or disciple but was entrusted with specific formulas, powders, and esoteric incantations that had, until then, remained within an exclusive lineage. This trust would culminate in the prolific consecration of sacred objects that today form one of the most respected catalogs in Thai Buddhist amulet history.

The Phra Khun Phaen Series

Luang Por Sakorn’s reputation was cemented with the release of the first Phra Khun Phaen Pong Prai Kumarn amulets in 2530 BE. These were produced in small and large molds, using authentic prai kumarn powder inherited from Luang Pu Tim, infused with oils, sacred floral essence, and enhanced with metal Takrut in gold, silver, or copper. The resulting amulets were rich in texture and profound in spiritual energy. Highly venerated for their reputed efficacy in charm (maha sanaeh), protective metta, and financial fortune, these amulets command high premiums in today’s collector markets.

Subsequent editions of Khun Phaen continued to evolve in both aesthetic form and ritual complexity. The 2538 BE edition commemorated the construction of a new chedi at Wat Nong Grub and involved the integration of additional powders from Luang Pu Tim and Luang Pu Hin. In 2543 BE, to celebrate his 63rd birthday, Luang Por Sakorn introduced Khun Phaen with Nava Loha Takrut, empowered over extended periods of solitary and collective chanting ceremonies. By 2546 BE, the Phapa Samakkhi edition showcased new powder compositions, lacquer finishes, and embedded silver Takrut, with narratives emerging around wearers surviving life-threatening events.

Later editions such as the Khun Phaen Krob Jakawan (2553 BE) and the Tri-Mas edition (2555 BE) featured powders like Jin Dab Mani and meticulously blended sacred herbs. Each of these editions carried subtle differences in mold, coloration, and embedding—details that advanced collectors scrutinize when authenticating specimens.

Phra Pidta and Meditative Forms

Phra Pidta amulets by Luang Por Sakorn represent a synthesis of mystical protection and wealth attraction. The Phra Pidta Maha Lap medallion, released in 2524 BE, depicted the classic closed-eye mudra associated with spiritual introspection and arcane wisdom. The reverse bore yantras believed to ward off misfortune and invite abundance. Revered especially by traders, it became affectionately known as the “Pidta 24.”

He later introduced additional Pidta forms, including versions aligned with Taw Wessuwan—the celestial guardian associated with wealth and guardianship—produced in metal and cloth. These were ritually empowered through multi-day chanting ceremonies, often during auspicious lunar alignments.

Phra Kring and Ritual Bells

Among the most iconic of Luang Por Sakorn’s creations was the Phra Kring Tripitaka series, first released in 2544 BE. These sacred ringing amulets were forged from metal alloys that included melted Chinnabanchorn relics, sacred fragments from Luang Phu Kaew’s amulets, and embedded Takrut scrolls. In select editions, sacred hairs from Luang Por Sakorn, Luang Pu Tim, and other senior monks were sealed within the base, and inscriptions were applied during the three-month Rains Retreat. Considered especially powerful for healing, prosperity, and spiritual grounding, these amulets have achieved near-legendary status among devotees.

Takrut and Cloth Talismans

Takrut charms formed a vital aspect of Luang Por Sakorn’s repertoire. These included the Tone Sao 5 (2550 BE), which was crafted in auspicious Saturday-Fifth configurations, and the Maha Prap series (2540 BE), which was associated with invincibility and aura enhancement. These charms, inscribed in silver, copper, or triple-metal alloys, were often individually consecrated by hand, reflecting the personalization that characterized his work.

Cloth talismans such as the Pha Yant Paddle Banner and the Shuchok Talismans were also significant. The latter, in particular, were hand-drawn with Dvaravati-style yantras and are revered for their household protection properties. One of the most coveted cloth talismans is the Taw Wessuwan yellow Pha Yant, limited to 1,000 pieces, each numbered and stamped by temple authorities.

Medallions and Commemorative Coins

Among his numerous commemorative medallions, the Baramee 53 series (2553 BE) stands out. Oval in shape and bearing Luang Por Sakorn’s meditative image on the obverse and wealth-attracting yantras on the reverse, this series was produced in gold, silver, and various copper alloys. The gold versions were limited to just 99 pieces, and each was individually numbered, adding to their collector appeal.

The Maha Pokasap medallion, created for his 73rd birthday in 2554 BE, depicted Luang Por Sakorn in full-figure and featured the “Unending Wealth” yantra. Like the Baramee 53, this medallion was released in multiple metal grades, from nava loha to copper. A follow-up series in 2555 BE, known as the Tri-Mas Edition, incorporated strands of his sacred hair and blended alloys. Additional rarities include the Sam Kasat medallion (featuring gold, silver, and copper alloys) and the Seema Six-Round commemorative medallions.

Animal-Based Charms and Effigies

Luang Por Sakorn also produced an array of animal-based talismans, designed for protection, authority, and personal magnetism. Among them, the Singha Maha Prap of 2546 BE—a small lion’s head effigy—was embedded with prai kumarn powders and Takrut scrolls, crafted in gilded bronze or sacred alloys. Tiger effigies carved from wood or cast in metal, featuring inscriptions derived from Luang Pu Tim’s own scrolls, were equally venerated.

The Hanuman Maha Prap Trai Chak edition, a highly sought-after and exclusive piece from the 2555 BE collection, boasts a limited run of only 333 consecrated pieces. Each individually crafted effigy was imbued with spiritual significance over the course of nine sacred nights, during which time it was infused with an array of powerful ingredients, including multiple Takrut, relic powders, and as many as 16 distinct forms of Hanuman yantras. These intricate and complex components work in harmony to amplify the metaphysical properties of the effigy, allowing it to serve as a potent symbol of protection, strength, and divine guidance.

In addition to the revered Hanuman Maha Prap Trai Chak edition, the collection also features a range of other effigies, each imbued with its own unique metaphysical purpose. Pigs, such as the majestic Maha Heng, are often associated with the acquisition of wealth and material prosperity, while tortoises are revered for their ability to grant invincibility and protection from harm. Meanwhile, monkeys are believed to possess the power to imbue their owners with charisma and confidence, making them a popular choice among those seeking to enhance their social and professional standing.

Market Impact and Legacy

The veneration of Luang Por Sakorn’s sacred creations has grown exponentially since his passing in 2014. It is not uncommon for entire batches of newly released editions to sell out within hours. Demand is particularly high among collectors in Thailand’s urban centers, as well as in international circles, notably in Malaysia and Singapore. First-edition Khun Phaen amulets have sold for over a hundred thousand baht in some instances, while rare medallions like the Baramee 53 gold coin have achieved auction prices well beyond their initial offering.

Despite this commercialization, the spiritual intent behind each object remains clear. Each amulet was crafted, consecrated, and released not as a commodity but as a sacred extension of Luang Por Sakorn’s enduring compassion, discipline, and spiritual authority. His legacy continues through those who revere his teachings, those who seek his protection, and those who wear or enshrine his sacred works.

Conclusion

Luang Por Sakorn’s amulets represent far more than collectible artifacts; they are embodiments of esoteric knowledge, ritual mastery, and compassionate intent. Each object encapsulates the ethos of Thai Buddhist magical practice—a blending of animist reverence, scriptural fidelity, and meditative empowerment. As such, they remain not only as powerful tools of spiritual protection but as lasting testaments to the life and legacy of one of Thailand’s most respected modern monastics. Whether admired for their craftsmanship, venerated for their mystical potency, or studied for their role in cultural anthropology, the amulets of Luang Por Sakorn will continue to inspire and guide future generations of practitioners and scholars alike.

 

In recent years, devotion to Luang Por Sakorn’s creations has soared, entire batches are swept away in moments, collectors from Bangkok to Malaysia and Singapore vie for a chance to own one, early editions of the thirty’s BE sell for tens of thousands, later models climb in value by the day, Baramee 53 gold coins and seventy-third birthday medallions demand a premium, each object a repository of sacred lineage, ritual power, and the undying presence of a master whose voice endures beyond time

Every amulet he consecrated bore his living touch, each blend of sacred material and script a testament to his lifelong devotion, now immortalized in metal, powder, and cloth, awaiting those who believe, who seek, who carry his legacy in the silent language of faith.

Biography of Luang Por Sakorn

1. Early Life and Family Background
Luang Por Sakorn Manunyo—born Sakorn Paisalee—emerged from humble agrarian roots. He was born on Tuesday, the 9th waning moon of the 3rd lunar month, corresponding to February 3, 1938, into a farming family in Ban Thai Thung, Moo 2, Nong Grub Subdistrict, Ban Khai District, Rayong Province. His parents, Mr. Gu and Mrs. Nid Paisalee, raised two children: an elder sister and Sakorn himself. Educationally, he completed primary school (Grade 4) at Wat Nong Grub before assisting with farm labor. Even in childhood, he displayed a marked inclination towards esoteric arts and herbal medicine, traveling to nearby villages—including Wat Laharn Rai—to study with local masters such as Yoi Lhor and Yoi Tat, both known for working closely with the legendary Luang Pu Tim of Wat Laharn Rai.

2. Ordination and Relationship with Luang Pu Tim
At age 20, on June 4, 1958, Sakorn was ordained as a Buddhist monk at Wat Nong Grub, receiving the Dharma name “Manunyo” under the precept Master Phra Kru Chantaro Thay and Assistant Master Phra Athikana Khiang. He was promptly sent for retreat at Wat Laharn Rai, aligning himself closely with Luang Pu Tim Isarigo, a master renowned for creating “Khun Phaen Pong Prai Kumarn.” Over time, Sakorn earned the special status of principal disciple, receiving full transmission of Luang Pu Tim’s magical formulas and techniques without reservation. Luang Pu Tim reportedly predicted that Sakorn would carry on his legacy after his passing .

3. Esoteric Training and Mastery
Sakorn pursued intensive study under Luang Pu Tim, initially through daily practice: writing protective yantra texts, memorizing incantations, and engaging in extended retreats. He later advanced to study with other prominent masters, including:

  1. Luang Pho Peng Sasano of Wat Laharn Yai
  2. Luang Pu Hin of Wat Nongsanom
  3. Luang Pu Som of Wat Baan Chong (Chonburi)
  4. Luang Pu Sukh (Pa Khlong Makham Thao) for invincibility yantras

Following this, Sakorn also studied with masters such as Luang Pho Khun (Ban Rai), Luang Pho Akom (Phetchabun), Luang Pho Buem (Prasat Kin), plus pilgrimage studies with Burmese and Cambodian adepts .

His rigorous years of study and discipline solidified his mastery in katha (mantras), yantra drawing, herbal concoction creation, relic powder fabrication, sacred metal casting, and ritual consecration.

4. Personal Qualities and Spiritual Reputation
Contemporary accounts describe Sakorn as serious, reserved, and intensely dedicated. He prioritized the ethical and ritual integrity of his practices and maintained laconic responses about miracles. He often expressed that true spiritual power must be recognized through focused practice, not empty displays of miracles. Noteworthy anecdotal accounts include Luang Pu Tim quietly feeding fish by dipping his finger into a pond, afterward attracting a sudden throng of fish—a demonstration of spiritual charisma, subtly supported by Sakorn’s own accounts .

5. Community Leadership and Temple Restoration
In 1965, Sakorn returned to lead Wat Nong Grub as abbot after the death of the previous head priest. He embarked on large-scale restoration efforts to rebuild 200-year-old temple structures that had been destroyed by fire, employing his own skills in woodcarving, bronze sculpting, mural painting, gold leaf application, and lacquer work. In 1981, he was granted the monastic title of Phra Kru Manunyo Dhammawat.

6. Early Amulet Creation
As early as 1965 (B.E. 2508), Sakorn began crafting sacred objects. One of his earliest was a black Pha Larn (palm-leaf powder) votive tablet, created using old Pha Larn powder that was incinerated in a bowl for hardness and later used in a donation ceremony in 1967 (B.E. 2510). The tablet reportedly protected and saved lives . In 1981, he further expanded to create amulets made of Phatthamang (five classes of powder), Itti Je powders, Luang Pu Tim’s relic powder, Luang Pho Peng’s herbs, Phu Mueang’s powder, Phra Khun Si’s Buddhist powders, and various stones and sanctified materials . These early creations laid the foundation for his later famed Khun Phaen masterpieces and sacred coins.


A Comprehensive Re-Analysis

Lineage and Spiritual Heritage

Luang Por Sakorn Manunyo, of Wat Nong Grub, in Rayong Province, represents one of the most significant figures in contemporary Thai Buddhist amulet culture. His position within Thai Buddhist mysticism, is particularly noteworthy ,due to his direct lineage connection to the legendary Luang Pu Tim Issariko, of Wat Laharn Rai. As Looksit Ache (prime apprentice) to Luang Pu Tim, Luang Por Sakorn received the complete transmission of sacred knowledge, that would later define his amulet-making practice.

The spiritual journey of Luang Por Sakorn, began under the guidance of Luang Por Pheung of Wat Nong Bua, who provided his foundational training in sacred craftsmanship. However, it was his subsequent intensive study with Luang Pu Tim, that truly refined his abilities. Luang Pu Tim, renowned worldwide for his mastery of Pong Prai Kumarn (sacred necromantic powders), entrusted Luang Por Sakorn with specific formulas, consecration methods, and esoteric incantations, that had previously remained within an exclusive lineage. Furthermore, at Luang Pu Tim’s recommendation, Luang Por Sakorn pursued additional advanced training with Luang Pu Hin, at Wat Nong Sanom, thereby solidifying his foundation in Ruesi traditions, and mystical sciences.

 

The Phra Khun Phaen Series and Pong Prai Kumarn

The reputation of Luang Por Sakorn, was firmly established with the release of his first Phra Khun Phaen Pong Prai Kumarn amulets, in 2530 BE. These remarkable creations were produced in both small and large molds, utilizing authentic Prai Kumarn powders, directly inherited from Luang Pu Tim. This sacred substance represents one of the most significant aspects of the knowledge transmission between the two masters.

 

The Pong Prai Kumarn powder used in these amulets was not merely a physical substance but a repository of powerful mystical energy, created through complex ritual processes. Luang Por Sakorn enhanced these powders by infusing them with sacred oils and floral essences, additionally incorporating metal Takrut (inscribed scrolls) made of gold, silver, or copper. The resulting amulets possessed a distinctive rich texture and were believed to contain profound spiritual energy.

Among his most celebrated creations was the Phra Khun Phaen (Pong Prai Kumarn) – Nong Bua Klee Model, produced between 2543-2544 BE. According to traditional accounts, Luang Por Sakorn performed exceptionally powerful consecration rituals for these amulets, employing ancient incantations of great intensity. The composition included pure “prai kumarn” powder mixed with herbal essence derived from the “Dork Tong” (Golden Flower herb) and other special sacred substances. Notably, the reverse side of these amulets features an image of Mae Nang Bua Klee, a female deity symbolizing irresistible charm and magnetism.

Ritual Mastery and Consecration Techniques

What distinguishes Luang Por Sakorn’s amulets from many others is not merely their physical composition but the profound ritual knowledge applied in their creation. Having received direct transmission from Luang Pu Tim, Luang Por Sakorn was not simply a ritual assistant but a master who had been entrusted with specific formulas and esoteric practices that had, until then, remained within an exclusive lineage.

The consecration processes employed by Luang Por Sakorn involved complex ritual sequences, often requiring extended periods of meditation, chanting, and the invocation of specific deities and powers. These rituals were not performed for show but represented genuine spiritual practices aimed at imbuing the amulets with specific protective and beneficial qualities.

Moreover, Luang Por Sakorn’s approach to amulet creation reflected the traditional Thai Buddhist magical practice—a sophisticated integration of animist reverence, scriptural fidelity, and meditative empowerment. This holistic approach ensured that his amulets were not merely objects of material value but vessels of spiritual potency.

Legacy and Contemporary Significance

Following the passing of Luang Pu Tim, Luang Por Sakorn emerged as perhaps the most prominent carrier of his teacher’s sacred knowledge. Among Luang Pu Tim’s direct lineage apprentices—including other notable figures such as Luang Phu Sin of Wat Laharn Yai, Luang Por Rat of Wat Pha Hwaay, and Pra Ajarn Somkid of Wat Beung Tata—Luang Por Sakorn is often considered the most significant successor.

The amulets created by Luang Por Sakorn have now become extraordinarily rare and highly valued in collector circles. Their increasing scarcity following his passing has only enhanced their status among devotees and collectors alike. These sacred objects are not merely appreciated for their aesthetic qualities or historical significance but are actively sought for their perceived spiritual benefits and protective powers.

Furthermore, the amulets of Luang Por Sakorn represent an important cultural bridge, connecting contemporary practitioners with ancient traditions of Thai Buddhist mysticism. They embody a living tradition of spiritual practice that continues to influence and inspire devotees throughout Thailand and beyond.

Spiritual Significance Beyond Material Value

The amulets of Luang Por Sakorn transcend their status as collectible artifacts; they represent embodiments of esoteric knowledge, ritual mastery, and compassionate intent. Each object encapsulates the essence of Thai Buddhist magical practice and serves as a tangible connection to the spiritual lineage from which it emerged.

For devotees, these amulets are not merely protective talismans but objects of profound veneration that facilitate a connection with the spiritual power of Luang Por Sakorn himself. They are believed to carry the accumulated merit and spiritual energy of their creator, offering protection, blessing, and guidance to those who possess them with proper respect and faith.

The continued reverence for Luang Por Sakorn’s amulets speaks to their perceived efficacy and the enduring respect for his spiritual authority. His legacy continues through those who venerate his teachings, those who seek his protection, and those who wear or enshrine his sacred works.

The amulets of Luang Por Sakorn of Wat Nong Grub stand as powerful manifestations of Thai Buddhist spiritual practice, representing not only the personal mastery of their creator but also the unbroken lineage of sacred knowledge transmitted from Luang Pu Tim. As objects of both spiritual significance and cultural heritage, they continue to inspire devotion and fascination among practitioners and scholars of Thai Buddhism.

 

For more information about Thai amulets and Buddha Magic, you can visit Ajarn Spencer Littlewood’s websites: thailandamulet.net, buddhamagic.net, ancientamulet.com, and dharmathai.com.

Classic Masterpiece Pra Khun Phaen Amulets from Thailands Greatest Guru Masters of History.

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Takrut Hnaa Bpaag Suea Luang Phu Bun Wat Klang Bang Gaew

The Legend of Bia Gae, Pong Ya Wasana Jindamanee, & Other Amulets, & the Lineage of Wat Klang Bang Kaew Amulets

Luang Phu Bun of Wat Klang Bang Gaew

Luang Phu Bun of Wat Klang Bang Gaew

From Past to Present; Luang Pu Bun, Luang Por Perm, Pra Ajarn Bai, Luang Por Kong (Sanya)

Wat Klang Bang Kaew – A Legacy of Dhamma, and Powerful Sacred Amulets

Pra Pid Ta Luang Phu Bun Wat Klang Bang Gaew in Gold CasingWat Klang Bang Kaew, located in Nakhon Chai Si District, Nakhon Pathom Province, is an ancient temple deeply rooted in Thai history, dating back to the Ayutthaya period. It is estimated to have been established in the late Uthong era. The temple’s antiquity is evident through the meticulously preserved and seemingly new renovations of its Vihara, Ubosot, and Sema stones, enduring through centuries. Currently, Wat Klang Bang Kaew is not merely a local Buddhist center but is widely recognized as the origin and repository of nationally renowned sacred amulets and charms, particularly “Bia Gae” and “Pong Ya Wasana Jindamanee” sacred powder amulets, which are extensively known and revered by collectors and devotees alike.

Wat Klang Bang Kaew functions akin to a university of sacred knowledge, where ancient texts and esoteric arts have been continuously passed down from masters to disciples over many generations. Each highly virtuous master (Gaeji Ajarn) has their own pantheon of mystical spiritually empowered and consecrated amulet,s imbued with tangible Buddhist virtues.

The primary amulets that have brought fame and uniqueness to this temple include Bia Gae, Phra Ya Wasana Jindamanee, and various Buddha images (Phra Phim) such as Rian Chao Sua and Phra Chaiwat, all of which have bestowed miraculous experiences upon countless devotees.

 

The fact that Wat Klang Bang Kaew boasts a history spanning centuries, traceable back to the Ayutthaya period, serves as a robust foundation for the continuous development and transmission of esoteric and Buddhist knowledge. The temple’s ancient lineage is not just a matter of time but a testament to the reliability and profound spiritual power of the inherited lineage of wisdom.

Pra Pid Ta Luang Phu Bun in Thai amulet publication

Such a long history indicates that the “Wicha” (sacred knowledge) passed down is not a mere modern invention but a wisdom that has been tested and refined over hundreds of years, a crucial factor in building faith among those who seek amulets imbued with pure and ancient power.

We shall now look deeply into the legend and the lineage of amulet creation at Wat Klang Bang Kaew, focusing primarily on “Bia Gae” and “Phra Ya Wasana Jindamanee,” as well as other related “Phra Phim” (Buddha images) and “Krueang Rang” (charms). This study will encompass the biographies and relationships of the Gaeji Ajarn within this lineage, starting from Phra Palad Pan of Wat Tukata, the progenitor, followed by Luang Pu Boon Khanthachoto, Luang Pu Perm Punyawasano, Luang Pu Juea Piyasiloe, and continuing to the present-day with Phra Ajarn Sanya (Kong) Kammasuttho. The narrative will strictly adhere to the authenticity of ancient texts and the established catalog of amulets recognized by national-level amulet connoisseurs.

The Genesis of the Lineage: Phra Palad Pan of Wat Tukata, the Grand Master of Transmission

Phra Palad Pan of Wat Tukata, officially known as Wat Phithai Tharam, is revered as the “Grand Master” of Luang Pu Boon of Wat Klang Bang Kaew. He was one of the renowned “Jatu-Ajarn” (four great masters) and was celebrated for his immense metta mahaniyom (charm and popularity), believed to be infused through the chanting of the Phra Jindamanee spell.

Phra Palad Pan’s most significant role was serving as the preceptor (Phra Upatcha) for Luang Pu Boon when the latter was ordained as a monk in B.E. 2412 (1869 CE). Although detailed biographical information about Phra Palad Pan is scarce in the available documents, his pivotal role in transmitting the sacred knowledge to Luang Pu Boon is widely acknowledged and respected.

Luang Pu Boon received his fundamental Dhamma teachings and various esoteric arts, especially the Wicha Bia Gae, directly from Phra Palad Pan, the abbot of Wat Tukata. This transmission formed a stable foundation, enabling Luang Pu Boon to continue, develop, and create the potent amulets of Wat Klang Bang Kaew, ensuring their continued prosperity.

The distinctive Wicha Bia Gae of Wat Klang Bang Kaew, inherited by Luang Pu Boon, has deep origins linked to ancient lineages. It is hypothesized that the Wicha Bia Gae of Luang Pu Boon and Luang Pu Rod of Wat Nai Rong might share a common source: the Wicha Bia Gae lineage of Somdet Phra Wanrat of Wat Pa Kaew, which inherited its Buddhist esoteric knowledge from the Wat Pradu Nai Song Tham school dating back to the Ayutthaya period. Phra Palad Pan is also known as the “foremost master of Luk Om (sacred pills) in the amulet circle,” further solidifying his mastery of esoteric arts.

The fact that Phra Palad Pan is referred to as the “Grand Master” of Luang Pu Boon demonstrates his exalted status and profound expertise in esoteric arts. Luang Pu Boon’s direct reception of “Dhamma foundations and esoteric knowledge” from Phra Palad Pan was not merely a transfer of general knowledge but a crucial spiritual and esoteric foundational laying. Furthermore, the likelihood that the Wicha Bia Gae of Wat Klang Bang Kaew (via Luang Pu Boon) originated from the “Wicha Bia Gae lineage of Somdet Phra Wanrat of Wat Pa Kaew, which inherited its Buddhist esoteric knowledge from the Wat Pradu Nai Song Tham school during the Ayutthaya period,” expands the scope of this lineage far beyond initial perceptions.

 

This connection reveals a profound truth about ancient Thai esoteric arts: these sciences did not arise in isolation but are part of a vast and interconnected spiritual network. Phra Palad Pan’s veneration as a “Grand Master” signifies not just an ordinary teacher but the source of sacred teachings held in the highest esteem. The clear links to “Wat Pa Kaew” and “Wat Pradu Nai Song Tham,” both significant academies since the Ayutthaya era, elevate the Wat Klang Bang Kaew lineage beyond the traditions of any single temple. Instead, it integrates with the ancient Buddhist esoteric heritage and wisdom of the nation, passed down through centuries. This deep historical and inter-temple connection enhances the authenticity, power, and sanctity of the amulets, making them highly sought after by collectors who value uninterrupted lineages and ancient foundations.

Luang Pu Boon Khanthachoto: The Great Master and Creator of Legends

Luang Pu Boon Khanthachoto, also known by his ecclesiastical title “Phra Phutthawithi Nayok,” was originally named Boon. He was born on July 3, B.E. 2391 (1848 CE), during the late reign of King Rama III, in Tha Mai sub-district, Krathum Baen District, Samut Sakhon Province. He was ordained as a novice (samanera) in B.E. 2406 (1863 CE) and as a monk (bhikkhu) on June 21, B.E. 2412 (1869 CE), with Phra Palad Pan of Wat Tukata, his grand master, serving as his preceptor.

Tiger Takrut LP Bun

Luang Pu Boon became the abbot of Wat Klang Bang Kaew in B.E. 2429 (1886 CE) and began creating amulets thereafter. He passed away on April 4, B.E. 2478 (1935 CE), during the reign of King Rama VIII, at the age of 86 years and 275 days, having served 66 monastic years. Throughout his life, Luang Pu Boon selflessly helped those in distress with boundless compassion, offering auspicious timings, fortune-telling, performing ceremonies to ward off bad luck, blessing with holy water, and providing medicinal remedies. His profound compassion and high virtues were widely recognized, attracting countless disciples who sought his blessings daily.

Luang Pu Boon’s Bia Gae

Bia Gae is considered Luang Pu Boon’s most renowned and iconic amulet. According to ancient texts, the creation of Bia Gae begins with selecting perfect “Bia Gae shells.” Mercury, weighing 1 baht, is then placed inside, believed to be a living substance with powers second only to Lek Lai (a mystical metallic substance). After filling with mercury, the shell’s opening is sealed with “Chan Rong Tai Din” (underground propolis), a naturally mystical substance known for its power to deflect weapons (maha ut), resist fire, and counter black magic.

Next, the shell is encased in “lead sheets,” believed to be sacred and to provide invincibility. The masters would flatten the lead into a shell shape, carefully wrapping it tightly and inscribing sacred Yantra characters to enhance its power. The final step involves wrapping it with string and applying “Nam Rak Si Dam” (black lacquer) or ‘Yang Makhwit’ (a type of tree resin), playing on the Thai word “Rak” (love) to imbue it with charm and popularity. The entire process is a delicate ritual that must follow precise ancient steps, including consecration with sacred incantations.

There are numerous accounts and records of Luang Pu Boon’s miraculous abilities, such as consecrating Bia Gae until they could “crawl” and chanting incantations that caused the mercury to move into the Bia Gae on its own, without manual intervention. When shaking his Bia Gae, a distinctive “khluk-khluk” sound of the mercury can be heard. The phenomenon of “mercury running” or the movement of mercury within the Bia Gae is not merely a physical property but a testament to the profound psychic power and Buddhist esoteric knowledge of the master.

In the intricate world of amulets, phenomena visible to the naked eye, or even perceptible through the meditative mind of the worshipper, elevate these amulets from ordinary objects to sacred items imbued with life. This “living” quality, where the mercury responds to the master’s incantations or even to the steadfast mind of the devotee, creates an unparalleled sense of connection and profoundly reinforces belief in the protective and miraculous power of Bia Gae. For serious collectors, this phenomenon is direct confirmation of unseen spiritual energy, making these Bia Gae highly desirable and valuable.

Luang Pu Boon’s Bia Gae possesses extraordinary, all-encompassing virtues, including healing various ailments, bestowing metta mahaniyom (charm and popularity), and transforming misfortune into good fortune. They are potent in preventing and counteracting black magic, evil spells, curses, and all forms of malevolent influences, including negative energies, poison, and venomous animal bites.

Furthermore, they bring auspiciousness to the wearer, provide invincibility, and enhance charm, popularity, and good fortune. His Bia Gae has no prohibitions regarding carrying; they are like gold, remaining gold no matter where they are. Luang Pu Boon’s Bia Gae are extremely popular within the Wat Klang Bang Kaew lineage and come in various forms, such as Bia Gae wrapped in string with embedded takrut and “running mercury.”

Ya Wasana Jindamanee Sacred Muan Sarn Powders

“Phra Ya Wasana Jindamanee” is another type of amulet that brought immense renown to Luang Pu Boon. It is an ancient herbal remedy described extensively in ancient texts as “Jindamanee Osot An Philat,” meaning a miraculous medicine composed of various herbs. The main ingredients, according to ancient scriptures, include “Dok Khlat,” “Dok Chan,” “Kaysorn Butsaban,” “Prao Horm,” “Kamyan,” “Kod Sor Kod Khema,” “Thong Nam Prasarn,” “Pleuak Kum Chonlatan,” and “Krung Khema,” all in equal proportions.

The process of creating Phra Ya Wasana Jindamanee powder is difficult and complex according to ancient texts. Luang Pu Boon created it only twice due to its arduous nature. The crucial step is to gather all the necessary herbs, some of which are extremely rare; if even one ingredient is missing, the process cannot proceed. Once all ingredients are collected, an auspicious “reuk yam” (auspicious time) is determined, usually performed on the full moon night of the twelfth lunar month.

Luang Pu Boon would conduct the ceremony in the Ubosot and personally oversee the grinding and mixing of the herbs. He would also inscribe sacred Yantra characters on both the grinding stone and the mortar. After grinding the various ingredients, Luang Pu Boon would personally mix the special herbal formula. Then, monks, novices, or lay practitioners observing the eight precepts would assist in shaping the medicine, chanting incantations continuously throughout the process. Once the medicine was properly dried, it would be presented to Luang Pu for consecration over “7 Saturdays and 7 Tuesdays” to complete the ancient ritual.

Phra Ya Wasana Jindamanee powder possesses supreme virtues. Anyone who consumes or applies it will experience prosperity and growth, fulfilling their desires, accumulating wealth, having a bright countenance, and a pure heart. It has the power to prevent and cure various illnesses, even severe or life-threatening ones, which can be alleviated or cured. It bestows high metta mahaniyom, making one beloved by all. If carried into the forest, it helps protect against black magic, wild animals, and malevolent spirits.

The consistent mention of “Phra Ya Wasana Jindamanee” as a “medicine” with properties to heal various ailments, including severe conditions, and simultaneously being crafted into “amulets” or “Buddha images” such as Phra Chao Sua and other Buddha images possessing protective, auspicious, and metta mahaniyom virtues, demonstrates the interconnected functionality of these items. This dual function highlights a profound and integrated perspective in ancient Thai healing, where physical health is inextricably linked to spiritual balance and protection from unseen forces.

This concept suggests that illnesses may not stem solely from physical causes but could also originate from karma, black magic, or malevolent spirits. By creating both “medicine” and “amulets” simultaneously, Luang Pu Boon offered a holistic approach that addressed both tangible symptoms and the spiritual roots of suffering. This approach solidified his reputation as a compassionate and knowledgeable grand master, showcasing his deep expertise in both herbal medicine and esoteric incantations, thereby making his amulets uniquely powerful and revered.

Various Buddha Images (Phra Phim) and Other Amulets of Luang Pu Boon

Key amulets created from Luang Pu Boon’s Phra Ya Wasana Jindamanee powder include the Phra Phim Sian Lon Prok Pho Sadung Glub (bald-headed Buddha under Bodhi tree with reversal power) in Jindamanee powder, and the Phra Phim Ratsamee (radiant Buddha image) in Jindamanee powder. Additionally, there are the Phra Phim Samathi Sum Waew – Lang Phra Pidta (meditating Buddha with hollow arch and covered-face Buddha back) in Jindamanee powder, and the Phra Phong Ya Wasana Jindamanee Phim Leb Mue Sadung Glub (fingernail-shaped Buddha image with reversal power), believed to possess the virtue of “turning bad into good.”

The Phra Chao Sua (Lord of Wealth) Amulet, Jindamanee Powder Edition (small print) from B.E. 2559 (2016 CE), created according to Luang Pu Boon’s tradition, is renowned for its virtues in wealth, trade, and protection from danger. Luang Pu Boon’s amulet catalog also includes Rian Pum Phra Phutthachinnarat (stamped Buddha Chinnarat coin), Rian Chao Sua (Lord of Wealth coin), and Jindamanee medicinal pellets.

Table 1: Key Amulets of Luang Pu Boon, Wat Klang Bang Kaew

Amulet Type Popular Mold/Series (Example) Unique Characteristics/Main Materials Primary Virtues
Bia Gae Bia Gae wrapped with string, embedded Takrut Shell, mercury (1 baht), underground propolis, lead, woven string, black lacquer Healing, metta mahaniyom, turning bad into good, protection from black magic, evil spells, curses, invincibility, good fortune
Phra Ya Wasana Jindamanee Jindamanee medicinal pellet (round) Ancient herbal formula (Dok Khlat, Dok Chan, Kaysorn Butsaban, Prao Horm, Kamyan, Kod Sor Kod Khema, Thong Nam Prasarn, Pleuak Kum Chonlatan, Krung Khema) Prosperity, fulfillment of desires, wealth, bright countenance, pure heart, healing, protection from black magic, wild animals, spirits
Phra Phim (Buddha Images) from Phra Ya Wasana Jindamanee Phim Sian Lon Prok Pho Sadung Glub, Phim Ratsamee, Phim Samathi Sum Waew – Lang Phra Pidta, Phim Leb Mue Sadung Glub, Phra Chao Sua (small print) Phra Ya Wasana Jindamanee powder, herbal Jindamanee powder Turning bad into good, good fortune, trade, protection from danger, metta mahaniyom, protection from harm
Rian (Coins) Rian Pum Phra Phutthachinnarat, Rian Chao Sua Various metals Good fortune, trade, protection from danger
Phra Chaiwat (Victory Buddha) Phra Chaiwat (freestanding) Various metals Outstanding Buddhist virtues
Phra Phim (Buddha Images) from Baked Clay (No specific mold mentioned) Baked clay Bestows experiences upon devotees

Other significant amulets by Luang Pu Boon include the Rian Chao Sua, an amulet that has long brought him fame. Phra Chaiwat is another prominent amulet, second to none. And baked clay Buddha images are highly sought after by collectors. Regarding “Takrut Na Phak Suea” (tiger forehead takrut), information indicates that an unknown number of pieces exist, but that they are very few in numbers. However, detailed information about the creation process or specific virtues of Takrut Na Phak Suea created by Luang Pu Boon is not clearly stated in the provided documents.

Luang Pu Perm Punyawasano: The Successor and Preserver of the Legend

Luang Pu Perm Punyawasano, also known as “Phra Phutthawithi Nayok,” was originally named Perm. He was born on January 28, B.E. 2430 (1887 CE), during the reign of King Chulalongkorn (Rama V). He was ordained as a novice in B.E. 2437 (1894 CE) at the age of 8 and as a monk on July 12, B.E. 2450 (1907 CE), at the ordination hall of Wat Klang Bang Kaew. Luang Pu Perm was a “senior disciple” of Luang Pu Boon of Wat Klang Bang Kaew and was appointed as the abbot of Wat Klang Bang Kaew on February 5, B.E. 2481 (1938 CE). He passed away on January 6, B.E. 2526 (1983 CE), at the age of 97 and 77 monastic years.

As a senior disciple, Luang Pu Perm directly inherited various esoteric knowledge and ancient texts from Luang Pu Boon. He created “Bia Gae” according to Luang Pu Boon’s tradition, which continued to possess extraordinary virtues, making them ultimate protective charms in all aspects, especially in warding off black magic.

In his later years, Luang Pu Perm showed concern for the preservation of the sacred lineage. He summoned “Phra Ajarn Bai” (Phra Palad Bai Khun Weero) and “Luang Pu Juea,” who came with flowers, incense, and candles, to transmit the Wicha Bia Gae and certain other knowledge to both disciples. He clearly stated, “If I am no longer here, the Wicha Bia Gae must not vanish from Wat Klang Bang Kaew,” and emphasized, “Let Bai do it first,” indicating the order of succession he had designated. Phra Ajarn Bai (Phra Palad Bai Khun Weero) served as the acting abbot of Wat Klang Bang Kaew from B.E. 2526-2527 (1983-1984 CE) and was the preceptor for the ordination of Phra Khru Srirot Suwannarak at Wat Klang Bang Kaew.

After Luang Pu Perm’s passing, Phra Ajarn Bai created Bia Gae for approximately one year before he also passed away. Then “Ajarn Seng” continued making Bia Gae for a short period before his passing. It was then Luang Pu Juea’s turn to take over the succession of the Wicha Bia Gae.

Luang Pu Perm’s act of specifically summoning two disciples, Phra Ajarn Bai and Luang Pu Juea, to transmit the Wicha Bia Gae was not merely a casual transfer of knowledge but a deliberate and formal act. He explicitly stated his intention that “If I am no longer here, the Wicha Bia Gae must not vanish from Wat Klang Bang Kaew,” which underscores his profound concern for the preservation of this sacred tradition. Furthermore, the specific instruction “Let Bai do it first,” and the historical progression of events (Phra Ajarn Bai creating Bia Gae, followed by Ajarn Seng, and finally Luang Pu Juea), indicate a systematically planned and perhaps even prescient management of the succession.

This operation reveals a deep and meticulous approach to safeguarding and maintaining sacred knowledge within the monastic tradition. It demonstrates that the transmission of “Wicha” is not a haphazard or purely spiritual process but a deliberate and systematic plan to ensure its continuity even after the passing of each grand master. The precise instruction “Let Bai do it first” and the disclosure of the succession order (Phra Ajarn Bai -> Ajarn Seng -> Luang Pu Juea) indicate a profound understanding of each disciple’s capabilities, spiritual readiness, and perhaps their destined roles. This meticulous planning and prescience of Luang Pu Perm are crucial factors that have allowed the Wat Klang Bang Kaew lineage to continue unbroken and to be highly esteemed by amulet collectors and scholars.

Luang Pu Juea Piyasiloe: The Propagator of Sacred Knowledge to the Public

Luang Pu Juea Piyasiloe, originally named Juea Netprapai, was born on May 14, B.E. 2468 (1925 CE – Year of the Ox) in Ban Tai Khung, Thai Yawad sub-district, Nakhon Chai Si District, Nakhon Pathom Province. He was ordained as a monk in B.E. 2494 (1951 CE) at the age of 26 at Wat Klang Bang Kaew, with Phra Phutthawithi Nayok (Luang Pu Perm Punyawasano) as his preceptor. Luang Pu Juea was a direct and close disciple of Luang Pu Perm. He passed the highest level of Dhamma studies (Nak Tham Ek) in B.E. 2499 (1956 CE) and received the appointment of Phra Samuh Juea, an ecclesiastical title under Luang Pu Perm, in B.E. 2504 (1961 CE).

Although he was invited to become the abbot in B.E. 2544 (2001 CE), he declined due to his advanced age, requesting instead to merely support the work of the Wat Klang Bang Kaew monastic community to the best of his ability. Luang Pu Juea passed away on May 14, B.E. 2552 (2009 CE), at the age of 84, having served 58 monastic years.

Luang Pu Juea inherited all the esoteric knowledge and ancient texts from Luang Pu Perm, including the creation of Phra Ya Wasana Jindamanee powder, Bia Gae, Takrut, and various other charms. He played a crucial role in creating Bia Gae according to Luang Pu Perm’s instructions, performing the rituals from filling with mercury, encasing the shell with lead, inscribing Yantra characters, and hand-weaving the string cover for the shells. After Phra Ajarn Bai and Ajarn Seng passed away, Luang Pu Juea continued the creation of Bia Gae in the order designated by Luang Pu Perm.

Catalog of Luang Pu Juea’s Amulets

  • Bia Gae: Luang Pu Juea created an immense number of Bia Gae, more than all other masters at Wat Klang Bang Kaew combined. He made at least 50 pieces per day, or over 18,000 per year, and continued this practice from B.E. 2532 (1989 CE) to B.E. 2550 (2007 CE), totaling no less than 300,000 pieces. The unique characteristic of Luang Pu Juea’s Bia Gae is their various forms of string wrapping and lacquer coating. During his 80th birthday merit-making celebration and throughout the following year, codes were stamped on both loops of the Bia Gae: “Na Khuen Yod” (Na ascending to the peak) and “Jor Jan Khuen Yod” (Jor Jan ascending to the peak) as specific identifiers.

His Bia Gae have widely recounted experiences across all directions, including protection from danger, metta mahaniyom, and warding off black magic. Many people sought Bia Gae from him, leading to the main raw material, Bia Gae shells, being sourced from the Andaman Sea region. Disciples would collectively purchase sacks of them, with some remarking that they “almost depleted the Andaman Sea.” Luang Pu Juea would sit making Bia Gae from dusk until nearly dawn before resting. Some days, people would chat with him until late, forcing him to make Bia Gae late into the night, often finishing only at sunrise, because in the morning, local disciples would be waiting to receive the Bia Gae he had filled for them to string-wrap, attach loops, and lacquer.

The labor cost for wrapping each Bia Gae was 50 baht, providing income for villagers, with some earning 500 baht a day by wrapping 10 pieces. The Bia Gae he offered for merit-making cost 400 baht, leaving almost no profit, as there were costs for mercury, shells, loops, and wrapping; sometimes, he even incurred losses. Yet, he gave them with compassion, never complaining or losing his temper. Many disciples thus called him “the Bodhisattva of Wat Klang Bang Kaew.”

  • Phra Ya Wasana Jindamanee: Luang Pu Juea created “Phra Ya Wasana Jindamanee” in the form of actual amulets for the first time when Her Royal Highness Princess Bajrakitiyabha Narendira Debyavati, the Princess Rajasarinisiribajra Maha Vajra Rajadhida, presided over the mixing and shaping ceremony on Sunday, November 26, B.E. 2549 (2006 CE).

This first edition of Phra Ya Wasana Jindamanee comprised 14 molds: Phim Chao Sua, Phim Nang Phaya Sadung Glub (Queen reversal), Phim Sian Lon Sadung Glub (bald-headed reversal), Phim Prok Pho Yai (large Bodhi tree), Phim Sum Laem Yai (large pointed arch), Phim Phra Chaiwat Phim Tor (small freestanding Victory Buddha), Phim Nang Phaya Kha Toe (Queen with table legs), Phim Leela Maha Setthi (Dancing Millionaire, miniature shadow puppet style), Phim Pai Tong Hu Kratai (miniature rabbit ear playing card), Phim Luang Por Tor, Phim Luang Pu Juea Krob Kaew (Luang Pu Juea with glass cover), Phra Pidta Phim Ngoen Lai Nong Thong (covered-face Buddha for flowing wealth), Phra Pidta Phim Metta Mahaniyom (covered-face Buddha for great charm), and Phim Pidta Metta Mahalarp (covered-face Buddha for great charm and fortune). Some batches of Luang Pu Juea’s Phra Ya Wasana Jindamanee amulets in B.E. 2550 (2007 CE) contained a mixture of Luang Pu Boon’s powder blended with plaster from the restoration of Luang Por Tor Buddha image, further enhancing their sacredness.

  • Other Amulets: Luang Pu Juea also created many other amulets, including Rian Sema Luang Pu Juea (sema-shaped coin) 1st Edition B.E. 2534 (1991 CE) (silver, gold-plated), freestanding Buddha images, worship statues, Phra Pikanet (Ganesha) worship statues (cast from mixed metals including remnants of Luang Pu Boon’s Phra Chaw Wat cluster), Phra Kring Naresuan Trueng Traiphop, Phra Phim Prok Pho (Bodhi tree Buddha image) in powder, Phra Nang Phaya Sadung Glub (Queen reversal) (consecrated turmeric powder, baked clay), Phra Phim Sian Lon (bald-headed Buddha image), Phra Phim Sum Laem (pointed arch Buddha image), Phra Khun Phaen Khleub (glazed Khun Phaen), and cast metal Rian Luang Pu Juea. Additionally, there are Takrut Phra Phutthaha Mahabarami (4 types: copper, Thong Thip, lead, silver), Phra Yan (sacred cloths, 4 main types), photographs, Thao Wessuwan (King of Ghosts), lockets, ritual knives (Meed Mor), and carved wooden Buddha images. Regarding “Takrut Na Phak Suea,” although there is information about their sale in online markets, there is no direct evidence linking Luang Pu Juea to the creation of Takrut Na Phak Suea specifically from Wat Klang Bang Kaew. Most available information attributes them to other masters, such as Luang Por Jong of Wat Na Tang Nok.

Luang Por Sanya (Kong) Kammasuttho: The Current Successor

In the lineage of Buddhist esoteric knowledge at Wat Klang Bang Kaew, besides Luang Pu Boon, Luang Pu Perm, and Luang Pu Juea, there is another revered monk who plays a crucial role in preserving the temple’s knowledge and amulets: Phra Khru Sangkharak Sanya Kammasuttho, also known as “Luang Por Sanya (Kong).” He is a direct disciple of Luang Pu Perm and is described as a virtuous and compassionate monk, humble and possessing a spirit no different from Luang Pu Perm and Luang Pu Juea.

Luang Por Sanya (Kong) continues to reside as one of the monks at Wat Klang Bang Kaew. He possesses profound expertise in compounding Phra Ya Wasana Jindamanee powder, having assisted Luang Pu Juea in creating amulets in the modern era. Furthermore, he is a direct inheritor of the Wicha Bia Gae from Luang Pu Perm.

His continued dedication to preserving the Wicha and assisting in amulet creation reflects his commitment to ensuring the legacy of Wat Klang Bang Kaew’s Dhamma endures. Although the current abbot of Wat Klang Bang Kaew is Phra Khru Pathom Wachirakom (Pira Apiwatthanu), Luang Por Sanya (Kong) remains a vital force in continuing and transmitting various branches of Wat Klang Bang Kaew’s Wicha to future generations, revered by his disciples and the general public alike.

LP Juea Wat Klang Bang Gaew

The Legacy of Dhamma and Buddhist Esoteric Knowledge at Wat Klang Bang Kaew

Wat Klang Bang Kaew is a center of sacred Buddhist esoteric knowledge and sciences that has been continuously passed down for centuries. From the genesis of the Wicha Bia Gae transmitted by Phra Palad Pan of Wat Tukata to Luang Pu Boon Khanthachoto, the great master and creator of renowned amulets such as Bia Gae and Phra Ya Wasana Jindamanee, Luang Pu Boon laid a strong foundation and crafted amulets with all-encompassing Buddhist virtues, including metta mahaniyom, invincibility, protection from danger, and healing.

The transmission of this sacred knowledge has continued seamlessly through Luang Pu Perm Punyawasano, the senior disciple who preserved the legend and systematically planned the transmission of the Wicha. He passed it on to Phra Ajarn Bai, Ajarn Seng, and ultimately to Luang Pu Juea Piyasiloe. Luang Pu Juea dedicated his body and mind to creating a vast number of Bia Gae and Phra Ya Wasana Jindamanee amulets, disseminating their potent Buddhist virtues to the public with boundless compassion. To this day, the lineage and legend of Wat Klang Bang Kaew continue to be upheld and preserved by Phra Ajarn Sanya (Kong) Kammasuttho, a direct disciple of Luang Pu Perm.

The Famous Tiger Takrut of Luang Phu Bun. of Wat Klang Bang Gaew, in Nakorn Pathom.

The legacy of Wat Klang Bang Kaew is therefore not merely tangible amulets but a continuous stream of wisdom, Buddhist esoteric knowledge, and compassion passed from masters to disciples across generations. Every amulet created at this temple is imbued with the power of faith and long-proven experiences, ensuring that Wat Klang Bang Kaew remains a spiritual sanctuary and a source of sacred amulets, nationally recognized and highly sought after by collectors and devotees alike.

Wat Klang Bang Gaew famous mainly with the Public for its great Master Luang Phu Bun, is an Ancient Temple in Nakorn Pathom. It is home to a Lineage History of 4 great Ordained Masters, 3 who have Passed On (Luang Phu Bun, Luang Por Perm & Luang Phu Juea), and the Current Master, Luang Por Kong (Sanya). Luang Por Sanya is proving to continue in the same Trajectory as his Predecessors, and has created a long History of Deeds and released a large Pantheon of Amulets in the Lineage tradition of his Mentors, Luang Phu Bun, Luang Por Perm and Luang Phu Juea.

The Wat Klang Bang Gaew Master Lineage is a fantastic choice for Hunters & Collectors of Fine Master Class Amulets. This is because the Amulets of this Temple, and its Masters, range from the present Day master Luang Por Kong (Sanya), back through Luang Phu Juea, Luang Por Perm, and on, to the Great Luang Phu Bun.

A powerful continued Lineage of Masters have brought Wat Klang Bang Gaew to the Forefront of both the Ancient and the Modern Amulet Scenes, stretching back to the times of Luang Phu Bun, through the Era of Luang Por Perm, and the Great Luang Phu Juea Bpiyasilo, to its present Abbot, Luang Phu Sanya (Kong).

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History of the Srivijaya Empire

Origins and Historical Context

The Srivijaya Empire (ศรีวิชัย in Thai, also known as อาณาจักรศรีโพธิ์) emerged as a powerful maritime kingdom during the 7th century CE, following the decline of the Funan Empire. Founded by the Sailendra dynasty around 650 CE (approximately Buddhist era 1200), Srivijaya rapidly developed into the first significant maritime power in Southeast Asia, controlling critical sea routes between China, India, and the Middle East.

The earliest historical records of Srivijaya come from Chinese chronicles, where it was referred to as “Shih-li-fo-shih” or “Sanfoqi.” The empire’s existence was conclusively established in modern scholarship when French historian George Cœdès published his groundbreaking article on the “Kingdom of Srivijaya” in 1918, bringing this forgotten empire to global attention.

Geographical Extent and Strategic Position

At its height, Srivijaya controlled a vast maritime domain encompassing:

  • The Malay Peninsula
  • Eastern Sumatra (with its capital likely at Palembang)
  • Western Java
  • Parts of Borneo
  • The Straits of Malacca and Sunda

This strategic position allowed Srivijaya to dominate the maritime trade routes connecting China, India, and the Middle East. Control of these straits was particularly crucial as they formed the primary conduit for international commerce between East and West during this period.

Economic Power and Trade Networks

Srivijaya’s prosperity was built upon its mastery of maritime trade. The empire:

  • Established a sophisticated trading network spanning from China to India and the Middle East
  • Controlled the flow of valuable commodities including spices, aromatics, forest products, gold, and ivory
  • Collected duties from ships passing through the Straits of Malacca
  • Maintained diplomatic and commercial relations with the Tang Dynasty of China and the Pala Empire of Bengal
  • Developed a complex system of vassalage with smaller port cities throughout the archipelago

The empire’s economic model was based on thalassocracy—control of the seas rather than extensive territorial holdings. This approach allowed Srivijaya to exercise influence far beyond its core territories.

Buddhist Center of Excellence

One of Srivijaya’s most significant contributions to Southeast Asian history was its role as a center of Buddhist learning and practice. The empire embraced Mahayana Buddhism and:

  • Established major Buddhist educational institutions that attracted scholars from across Asia
  • Served as a crucial stopover point for Chinese Buddhist pilgrims traveling to India
  • Maintained close religious ties with the Buddhist Pala Empire in Bengal
  • Sponsored the construction of numerous Buddhist temples and monasteries
  • Supported the translation and copying of Buddhist texts

The famous Chinese Buddhist monk Yijing (I-Ching) visited Srivijaya in the late 7th century and spent several years studying Sanskrit there before continuing to India. His accounts provide valuable insights into the empire’s religious and cultural significance.

Cultural and Artistic Achievements

Srivijaya developed a distinctive cultural identity that blended indigenous elements with influences from India and China:

  • Architecture featured impressive Buddhist temples and monuments
  • Artistic styles reflected both Indian aesthetic principles and local innovations
  • Literary culture flourished, with Sanskrit being used as the language of scholarship
  • The empire developed sophisticated systems of governance and administration
  • Religious syncretism allowed for the integration of Buddhist, Hindu, and animist practices

Archaeological discoveries at sites like Muara Jambi in Sumatra reveal the grandeur of Srivijayan religious architecture, with temple complexes extending over large areas.

Relationship with Thai History

The Srivijaya Empire had significant connections to what would latemailto:radioshots@gmail.com?subject=Chrome%20Audio%20Capture%20Feedback&body=Please%20let%20us%20know%20what%20happened%20so%20we%20can%20improve%20it.%0A08:22%0ASrivijaya%20Empire%20Examination%20-%20Monica%0Achrome-extension://kfr become Thailand:

  • Its influence extended into the southern regions of present-day Thailand, particularly in the provinces of Nakhon Si Thammarat, Surat Thani, and Chaiya
  • Archaeological evidence, including inscriptions found in southern Thailand dating to around 775 CE, confirms Srivijayan presence
  • The name “Chaiya” in Surat Thani province is believed to derive from “Srivijaya”
  • Cultural and religious practices introduced during the Srivijayan period continued to influence southern Thai traditions
  • The empire served as an important conduit for the transmission of Buddhism into the Thai cultural sphere

Decline and Legacy

Srivijaya’s power began to wane in the 11th century due to several factors:

  • Military challenges from the Chola Dynasty of South India, which launched devastating raids in 1025 CE
  • The rise of competing powers in the region, including the Khmer Empire and Singhasari
  • Shifting trade patterns and the emergence of new commercial centers
  • Internal political fragmentation and succession disputes

By the 13th century, Srivijaya had lost its dominant position, with its former territories being absorbed by rising powers like the Majapahit Empire and various Thai kingdoms.

Despite its eventual decline, Srivijaya’s legacy endures through:

  • Its crucial role in establishing Buddhism throughout Southeast Asia
  • The maritime trade networks it pioneered, which shaped regional commerce for centuries
  • Cultural and artistic traditions that influenced subsequent Southeast Asian civilizations
  • Architectural and archaeological remains that continue to be studied today
  • Its demonstration of how a thalassocratic empire could exert influence through control of sea lanes rather than extensive land holdings

Religious and Magical Significance

According to my research on Thai Buddhist and animist traditions, the religious syncretism that characterized Srivijaya continues to influence spiritual practices in southern Thailand. The empire’s approach to integrating Buddhist cosmology with local animist beliefs created a distinctive religious landscape that persists in modern Thai Buddhist practice.

The dual belief system that emerged during this period—combining orthodox Buddhism with animist traditions—remains characteristic of Thai spiritual life, particularly in the southern provinces that were once under Srivijayan influence. As Ajarn Spencer notes, this is reflected in the Thai saying “Chuea Mai Chuea, Dtae, Ya Lop Loo” (You do not have to Believe, but be careful not to Mock the Unseen).

The Srivijaya Empire represents one of Southeast Asia’s most significant pre-modern states, demonstrating how control of maritime trade routes could generate vast wealth and cultural influence. Its mastery of the seas, patronage of Buddhism, and sophisticated political organization made it a dominant force in the region for over five centuries.

A Comprehensive Examination of the Sri Vijai Empire

The empire’s legacy continues to be felt throughout Southeast Asia, particularly in Thailand, Indonesia, and Malaysia, where elements of Srivijayan culture, religion, and artistic traditions remain embedded in local practices. As modern archaeological research continues to uncover new evidence about this maritime power, our understanding of Srivijaya’s historical significance continues to deepen.


For further reading on this topic and related subjects concerning Thai Buddhist traditions and historical influences, I recommend consulting my other works at buddhamagic.net, and ajarnspencer.com, which provide incomparably informative resources on the intersection of Thai Buddhism, animism, and historical traditions.

Amulets by Region

 

 

 

 

 

Thai Buddhist amulets, or Phra Krueang (พระเครื่อง) in the Thai language, are sacred objects highly revered in Thai culture for their perceived spiritual and protective powers. Thai amulets and talismans, typically worn around the neck or carried on the person, are deeply embedded in Thailand’s religious, cultural, and historical landscape. They are intrinsically connected to the country’s Theravada Buddhist tradition and play a significant role in daily life, serving as both spiritual icons and symbols of faith.

Krueang Rang Talismanic Charms

Historical Background

The tradition of wearing amulets in Thailand dates back centuries and is intertwined with the spread of Buddhism across Southeast Asia. Buddhist monks and devotees have long believed in the power of consecrated objects to offer protection, bring good fortune, and promote spiritual growth. Some of the earliest Thai amulets are thought to have originated during the Sukhothai (1238-1438) and Ayutthaya (1351-1767) periods, reflecting the influence of Indian and Khmer Buddhist art.

U Tong Buddhist Art

U Tong Buddhist Art

During the Ayutthaya period, amulets became popular not only among commoners but also among royalty and military figures. Kings and warriors were known to carry amulets into battle, believing in their ability to shield them from harm. These amulets were often made from materials such as clay, stone, or metals and were blessed by revered monks or in temple ceremonies, further enhancing their spiritual significance.

Dvaravadi Thai Buddha Forbidding the Ocean

Dvaravadi Thai Buddha Forbidding the Ocean

The U-Thong era of Thai Buddhist art, named after the city of U-Thong in present-day Suphan Buri province, refers to a distinct period and style in the history of Thai Buddhist art that flourished during the 13th to 15th centuries. The U-Thong style emerged as a result of the convergence of various artistic influences, particularly those from the Dvaravati, Khmer, and Sukhothai periods. This era is considered significant in the development of Thai Buddhist sculpture and temple architecture, especially for its unique depictions of the Buddha and the evolution of Buddhist iconography in Thailand.

Historical;

The U-Thong era is believed to have developed concurrently with the rise of the Kingdom of Ayutthaya (1351-1767), although its artistic roots can be traced back to earlier periods, particularly the Dvaravati and Khmer civilizations. The city of U-Thong was an important trade and cultural hub, and this facilitated the fusion of various regional and external artistic traditions. As Ayutthaya expanded its influence over neighboring regions, including the former Khmer Empire and Sukhothai, it absorbed various artistic and cultural elements from these regions, contributing to the synthesis of the U-Thong style. This period is seen as a transitional phase in Thai art history, as it helped bridge the gap between earlier Buddhist traditions and the later, more distinct Ayutthaya style.

Pra U Tong Buddha Statue

Pra U Tong Buddha Statue

Characteristics of U-Thong Buddhist Art

  1. Buddha Images: The U-Thong era is best known for its Buddha images, which exhibit a blend of Indian, Khmer, and Dvaravati influences. These sculptures are typically cast in bronze, although some stone and stucco images also exist. U-Thong Buddha statues are characterized by:
    • Square face: Buddha statues from this era often feature a broad, square-shaped face, with prominent, arched eyebrows and a downward gaze, evoking a sense of calm and introspection.
    • Hair and ushnisha: The Buddha’s hair is depicted as tightly curled, often with small, distinct curls. The ushnisha (a protuberance on the top of the head representing wisdom) is usually low and smooth, contrasting with the tall ushnishas seen in later periods like Sukhothai.
    • Facial expression: The facial expression is serene, with the eyes half-closed, reflecting deep meditation. The lips are often thin and slightly curved into a subtle smile, embodying the Buddha’s compassion and enlightenment.
    • Body proportions: The body of U-Thong Buddha images tends to be stocky and solid, with broad shoulders and a thick torso, which gives a sense of stability and strength.
    • Hand gestures (Mudras): U-Thong Buddha images typically depict common hand gestures such as the Bhumisparsha Mudra (touching the earth), symbolizing the Buddha’s moment of enlightenment, or the Abhaya Mudra (fearlessness), signifying protection and reassurance.
    • Robes and Drapery: The depiction of the Buddha’s robe in U-Thong art is distinctive. The robe clings closely to the body, with clearly defined lines, giving the figures a sense of gravity and formality. Unlike the Sukhothai style, which often features a transparent, clinging robe, the U-Thong style tends to depict a more structured robe, often covering both shoulders or with one shoulder exposed, depending on the regional variation.
    • Influences: The U-Thong style is a synthesis of different artistic traditions:
    • Dvaravati: The influence of the earlier Dvaravati period can be seen in the roundness and solidity of the Buddha figures. Dvaravati, an ancient Mon civilization, had already established Buddhist iconography in central Thailand, and its influence continued into the U-Thong era.
    • Khmer: Khmer art, especially from the Angkor period, influenced the form and decoration of U-Thong sculptures, particularly in the intricacies of facial features and body proportions.
    • Sukhothai: Although U-Thong art predates the full flowering of the Sukhothai style, it overlaps in time, and there are occasional stylistic borrowings. However, the U-Thong Buddha is generally more rigid and formal compared to the fluid grace of the Sukhothai Buddha images.

The Dvaravati era of Thai Buddhist art refers to the artistic and cultural developments during the Dvaravati period, which lasted from approximately the 6th to the 11th century CE. The Dvaravati culture, believed to have been Mon in origin, emerged in the central region of present-day Thailand and was one of the earliest civilizations to establish Buddhism, particularly Theravada Buddhism, in the region. This era is recognized for its significant contributions to the early formation of Thai Buddhist art and religious architecture, laying the foundation for later Thai artistic developments in periods such as Sukhothai and Ayutthaya.

Wat Phra Singh Temple Chiang Saen style Thai Buddhist Art form

Wat Phra Singh Temple Chiang Saen Era style Thai Buddhist Art form

Historically speaking, Dvaravati was not a unified kingdom in the strict sense, but rather a series of city-states and principalities in the Chao Phraya River basin. These city-states were heavily influenced by Indian culture, which had spread across Southeast Asia through trade, religious missions, and political exchanges. The Mon people, who were instrumental in the development of Dvaravati, adopted Buddhism as their primary religion, particularly Theravada Buddhism, though Mahayana Buddhism and Brahmanism also had an impact on the region.

The Dvaravati culture is known primarily through archaeological remains, inscriptions, and religious monuments, many of which depict early forms of Buddhist iconography. The art produced during this era reflects the syncretism of Indian religious and artistic traditions with local Southeast Asian elements, forming a unique style that is distinct from other regions in the region.
Characteristics of Dvaravati Buddhist Art

Tvaravadi Buddha in Maravijjaya Mudra

Tvaravadi Buddha in Maravijjaya Mudra

Buddha Images: Dvaravati Buddha images are among the earliest representations of Buddhist iconography in Thailand. These sculptures often show a heavy influence from Indian Gupta and Amaravati art, as well as early Pala art from Bengal. Key features of Dvaravati Buddha images include:
Facial features: The Dvaravati Buddha typically has a rounded face, with a serene expression, and large, almond-shaped eyes. The eyebrows are arched, and the nose is prominent but rounded. The facial expressions often exude calm and peacefulness, reflecting the meditative state of the Buddha.
Hair and ushnisha: The Buddha’s hair is usually depicted in small, tight curls, and the ushnisha (a cranial protuberance symbolizing the Buddha’s wisdom) is prominent but simple.
Body proportions: Early Dvaravati Buddha images tend to have heavy, stocky proportions, with broad shoulders and a thick torso, giving the figures a sense of solidity and permanence.
Hand gestures (Mudras): The Bhumisparsha Mudra (touching the earth) is commonly depicted in Dvaravati Buddha images, symbolizing the Buddha’s moment of enlightenment. Other common mudras include the Dhyana Mudra (meditation gesture) and the Abhaya Mudra (gesture of fearlessness).

Materials and Techniques: Most Dvaravati Buddha images are made of bronze, stucco, or stone. These materials were locally sourced, and the techniques used in their creation demonstrate a blend of local craftsmanship with Indian artistic traditions. Bronze casting was particularly advanced during this period, and many surviving examples of Dvaravati art showcase intricate detailing and a high level of technical skill.

Symbolism: Dvaravati art is deeply symbolic, reflecting core Buddhist principles such as the impermanence of life (anicca), suffering (dukkha), and non-self (anatta). These themes are subtly expressed through the serene and meditative postures of the Buddha figures, as well as in the religious narratives depicted in reliefs and stupas.

Tvaravadi Buddha Heads

Tvaravadi Era Buddha Heads

Stupas and Religious Architecture

The Dvaravati era saw the construction of numerous stupas (Buddhist reliquary structures), which were central to the religious life of the period. These stupas served as places for devotion, housing sacred relics of the Buddha or important monks. Dvaravati stupas typically follow a simple design, with a hemispherical dome (anda) sitting on a square base, which was often elaborately decorated with carvings and reliefs.

Specific features of Dvaravati stupas:

Stupa Shape: The dome shape of Dvaravati stupas resembles early Indian models, reflecting the influence of Indian Buddhist architecture. However, local innovations were also evident, such as the addition of tiers and terraces surrounding the main stupa.

Phrathat Yakhu; Phrathat Yakhu represents the most significant site in Fa Daed Song Yang City.
Image source; https://www.bangkokpost.com/life/travel/345808/dvaravati-art-in-isan

Decorative Reliefs: Many stupas were decorated with narrative reliefs that depicted scenes from the Jataka tales (stories of the Buddha’s past lives) or events from the Buddha’s life. These reliefs were intricately carved into stucco or stone and showcased both religious and artistic significance.

Phra Pathom Chedi

One of the most famous Dvaravati stupas is the Phra Pathom Chedi in Nakhon Pathom, considered one of the oldest and largest stupas in Thailand. It has been rebuilt and renovated over the centuries, but its origins date back to the Dvaravati period. Phra Pathom Chedi, located in Nakhon Pathom, Thailand, is considered the world’s tallest stupa and holds great significance as it marks the site where Buddhism was first introduced to Thailand. Its name translates to “the first chedi,” symbolizing the beginning of the Buddhist faith in the region. The chedi serves as a major pilgrimage site for Buddhists and represents both historical and spiritual importance in Thai culture.  It is recognized as the world’s tallest stupa, standing at 127 meters. Its construction dates back to the 19th century, initiated during the reign of King Mongkut (Rama IV) in 1853. The chedi was built to commemorate the introduction of Buddhism to Thailand and to restore the ancient stupa that existed on the site.

The construction involved traditional methods and local materials, primarily bricks and mortar. The design reflects a blend of Indian and Thai architectural styles, with a large circular base and a tapering dome. The project was overseen by various architects and craftsmen, including the famous Italian architect, who contributed to its grandeur. In 1870, after 17 years of construction, Phra Pathom Chedi was completed and consecrated. It serves not only as a religious site but also as a symbol of Thai cultural heritage and the historical significance of Buddhism in the region. Today, it attracts numerous visitors and pilgrims from around the world.

Dvaravati Era Buddhist Art

Narrative Reliefs and Decorative Art

In addition to Buddha images and stupas, the Dvaravati period is known for its decorative art, especially its narrative reliefs. These reliefs, often found on the walls of stupas and temple structures, depict key events from the Buddha’s life, such as his birth, enlightenment, and the first sermon at Sarnath.

One unique aspect of Dvaravati reliefs is the depiction of the Buddha using symbolic forms. In early Indian and Dvaravati art, it was common to represent the Buddha not in human form, but through symbols such as the Bodhi tree (symbolizing enlightenment), the footprint (symbolizing the Buddha’s presence on Earth), or the wheel (representing the Dhamma or Buddha’s teachings). Over time, these symbolic representations gave way to more anthropomorphic depictions, though they remained an important part of Dvaravati artistic tradition.

In addition to Buddhist themes, the Dvaravati period also produced reliefs and carvings that reflected Brahmanical (Hindu) influence, depicting Hindu deities such as Vishnu and Shiva. This highlights the religious syncretism of the period, with Brahmanism and Mahayana Buddhism coexisting alongside the dominant Theravada tradition.
Influence on Later Thai Art

The Dvaravati period laid the groundwork for much of the religious and artistic development in Thailand in subsequent centuries. The themes, techniques, and forms developed during the Dvaravati era were passed down to later periods, including the Sukhothai and Ayutthaya kingdoms.

For example, the Bhumisparsha Mudra, prominent in Dvaravati Buddha images, remained a key element in later Thai Buddha sculptures. The rounded, solid form of the Dvaravati Buddha also influenced the more graceful and refined images of the Buddha seen in the Sukhothai period, where a new emphasis on fluidity and elegance in religious art emerged.

The architectural styles of the Dvaravati period, especially in the design of stupas, also influenced later Thai Buddhist architecture. Many of the stupas and chedis constructed during the Sukhothai and Ayutthaya periods retained the tiered and terraced designs first seen in Dvaravati architecture, though these later structures became more elaborate and ornate.
Conclusion

The Dvaravati era is a pivotal period in the history of Thai Buddhist art, representing the earliest phase of Buddhist artistic expression in Thailand. It is marked by its synthesis of Indian and local traditions, creating a unique style that reflected the religious and cultural dynamics of the time. The art and architecture of this period not only served religious functions but also helped establish the foundational visual vocabulary of Thai Buddhist art for centuries to come.

Through its Buddha images, narrative reliefs, and religious architecture, the Dvaravati era made lasting contributions to the Buddhist artistic heritage of Thailand. Even today, the influence of this period can be seen in the religious practices, artistic traditions, and cultural identity of the Thai people.

U-Thong Temple Architecture

In addition to Buddha images, the U-Thong period also saw developments in temple architecture. U-Thong temples typically feature elements that reflect a combination of Dvaravati and Khmer styles. For instance, chedis (stupas) from this period are often square at the base with tapering forms, resembling early Khmer temples. Some of these structures were influenced by the classical Khmer design of prasats (sanctuaries) but were adapted to the specific Buddhist context of Thailand.

These temples were often decorated with stucco reliefs and Buddha images, many of which have survived to the present day. The architectural forms from this era laid the groundwork for the more complex and elaborate structures seen during the Ayutthaya period, which followed the U-Thong era.

Cultural and Religious Significance

The U-Thong period is a reflection of the eclectic nature of Thai art, which absorbed and integrated elements from different regions and periods into a uniquely Thai interpretation of Buddhist iconography. The Buddha images from this era were not just objects of worship but also served as cultural symbols representing the consolidation of Buddhist influence in Thailand, particularly during the rise of the Ayutthaya Kingdom.

In a religious context, U-Thong amulets and Buddha images were believed to provide protection and bring good fortune. Many of these artifacts were created as part of merit-making activities, with donors commissioning the creation of Buddha statues or the construction of temples to gain spiritual merit. Today, U-Thong Buddha images are still revered, and the style remains influential in Thai religious art, particularly in central Thailand. The U-Thong era, most definitely marks an important phase in the history of Thai Buddhist art, characterized by its synthesis of various artistic traditions and its contributions to the development of Buddhist iconography in Thailand. Its distinctive Buddha images, marked by square faces, serene expressions, and carefully detailed robes, remain among the most iconic representations of Buddhist art in Southeast Asia. The U-Thong style laid the foundation for the later artistic developments of the Ayutthaya period, continuing to influence Thai Buddhist art well into the future.

3 Eras of Buddhist Sculpture

Chiang Saen, Sukhothai, U-Tong eras (left to right)

Types and Symbolism

Thai Buddhist amulets come in various forms and serve different purposes, with their materials, design, and associated rituals contributing to their individual power and significance. Broadly, these amulets can be categorized into the most famous of all-time types:

  1. Phra Somdej (พระสมเด็จ): Perhaps the most famous and highly revered type of amulet, Phra Somdej was created by the monk Somdej Phra Buddhachan Toh during the 19th century. It is often considered the “King of Amulets” and is known for bringing safety, good fortune, and spiritual advancement to its bearer. These amulets are typically made of sacred powder mixtures, including relics, herbs, and other consecrated materials.
  2. Phra Pidta (พระปิดตา): This amulet depicts a figure covering its eyes, symbolizing the renunciation of worldly desires and distractions. The wearer of this amulet is believed to receive protection from evil forces and misfortune, while simultaneously deepening their spiritual awareness.
  3. Phra Khun Phaen (พระขุนแผน): Named after a legendary warrior and folk hero, Phra Khun Phaen is associated with charm, attraction, and personal magnetism. It is often worn by individuals seeking to enhance their charisma, success in relationships, or business dealings.
  4. Phra Nang Phaya (พระนางพญา): Often referred to as the “Queen of Amulets,” Phra Nang Phaya is linked with female empowerment and is believed to provide its wearer with grace, beauty, and leadership qualities. This amulet is particularly popular among women.
  5. Luang Phor Thuad (หลวงปู่ทวด): An amulet dedicated to the legendary monk Luang Phor Thuad, who lived in the 16th century and is revered for his miraculous deeds. These amulets are believed to offer protection from physical danger and accidents, making them especially popular among travelers and those seeking physical safety.

Each of these amulets is believed to possess specific powers, which may include protection from danger, enhancement of personal charisma, promotion of health, prosperity, or spiritual development. The efficacy of these amulets is often tied to the intentions and blessings of the monk or temple that creates them.

Thai Benjapakee amulets

Creation and Consecration

The process of creating a Thai Buddhist amulet is steeped in religious ritual and tradition. Amulets are usually crafted from a variety of materials, such as clay, bronze, silver, or even wood. Some amulets are made using special powders that include relics of deceased monks, crushed herbs, or soil from sacred sites. The choice of materials is significant, as they are often believed to enhance the spiritual potency of the amulet.

LP Hmun Giving Blessings

The creation of an amulet typically involves chanting sacred mantras, and once the amulet is complete, it undergoes a consecration ceremony known as phutthaphisek. During this ritual, monks will invoke the protective powers of the Buddha, as well as other revered figures, to imbue the amulet with spiritual energy. The length and intensity of these rituals vary depending on the amulet and the temple, but they are always conducted with utmost reverence.

Amulets blessed by highly respected monks, or those made in temples with historical significance, are considered to be the most potent. As a result, they are highly sought after by collectors and devotees alike.

Luang Por Koon Blessing Amulets in Devotional Gathering

Role in Society

Thai Buddhist amulets hold a unique position in Thai society. They are not merely religious objects but also cultural artifacts that reflect the deep-rooted Buddhist faith of the Thai people. Many Thais wear amulets daily, believing that they offer protection from accidents, illness, and misfortune. Soldiers, police officers, and business people are among the most prominent wearers, as they seek both physical safety and professional success.

Luang Phu Doo Wat Sakae handing out amulets and giving blessings

Luang Phu Doo of Wat Sakae in Ayuttaya, handing out amulets and giving blessings

Amulets are also a form of charitable giving and merit-making in Thai culture. Monks often distribute amulets to devotees in exchange for donations to the temple, with the proceeds going toward the upkeep of the temple, charitable activities, or community projects. This exchange strengthens the bond between laypeople and the monastic community, reinforcing the central Buddhist concept of dana (generosity).

Amulets as Collectibles

In addition to their religious and cultural significance, Thai Buddhist amulets have become valuable collectibles. Amulet trading is a thriving market in Thailand, with some amulets fetching high prices due to their rarity, the reputation of the monk who created them, or the historical period in which they were made. Amulet fairs and shops are common throughout Thailand, and collectors often spend years seeking out rare or highly revered pieces.

Despite the commercialization of amulets, their spiritual essence remains central to their significance. Collectors and devotees alike believe that the true value of an amulet lies not in its monetary worth but in the spiritual protection and guidance it provides.

Thai Buddhist amulets have, and still do serve as both sacred objects of devotion, and cultural symbols that reflect Thailand’s rich religious heritage. Their importance in Thai society cannot be overstated, as they bridge the spiritual and material worlds, offering comfort, protection, and a tangible connection to the teachings of the Buddha. Whether worn for personal safety, spiritual advancement, or as collectibles, these amulets embody the enduring faith of the Thai people and the profound influence of Theravada Buddhism on their daily lives.

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The Somdej Wat Rakang Jaek Taan (First Edition, 2011): Origins, Significance, and Cultural Legacy

Phra Somdej Wat Rakhang 2554 BE
Thai sacred amulets (phra khrueang rang) hold profound religious and cultural importance in Thailand. These objects symbolize deep faith and are widely believed to confer blessings and protective qualities upon devotees who worship them. Beyond their spiritual role, such amulets have historically been instrumental in fundraising initiatives to support the maintenance and activities of Buddhist temples. In exchange for monetary or material donations, temples often bestow these amulets as tokens of gratitude. Over time, however, these objects have come to be regarded not merely as symbolic gifts but as items imbued with auspicious qualities capable of influencing various aspects of life. Moreover, it has long been a traditional practice to place amulets within the foundations of stupas or temple structures during construction. When these structures deteriorate over time, ancient amulets from past centuries are occasionally unearthed, further enhancing their historical and cultural significance. As such, Thai amulets are not merely religious artifacts but also enduring symbols of historical and spiritual heritage.

Among the various categories of Thai sacred amulets, the “Somdej” amulet stands out as one of the most revered and highly esteemed, often referred to as the “King of Amulets.” This type of amulet is intrinsically linked to the venerated figure of Somdej Phra Phutthachan (To Phrommarangsi) of Wat Rakang Kositaram, an influential and widely respected monk in Thai Buddhist history. Consequently, the Somdej amulet represents not only an object of devotion but also a confluence of cultural narratives, artistic craftsmanship, and the enduring legacy of one of Thai Buddhism’s most celebrated figures.

This report delves into the analysis of the Somdej Wat Rakang Jaek Taan (First Edition, 2011), an amulet of considerable interest among both devotees and collectors. The discussion encompasses its origins, the significance of its nomenclature, the revered monks involved in its consecration, the materials used in its creation, its defining characteristics, and its current relevance in the Thai sacred amulet community. By exploring these aspects, this analysis seeks to illuminate the cultural and spiritual value of the Somdej Wat Rakang Jaek Taan (First Edition, 2011) within the broader context of Thai sacred amulet traditions.

Understanding the Tradition of Somdej Amulets
The Somdej amulet category is recognized as one of the most powerful and spiritually significant types of Thai sacred amulets. Often regarded as the pinnacle of amulet craftsmanship and faith, these objects are believed to have been created by Somdej Phra Phutthachan (To Phrommarangsi) of Wat Rakang Kositaram during the 19th century. Somdej To, as he is colloquially known, was born on April 17, 1788, and passed away on June 22, 1872. His legacy, particularly during the Rattanakosin period, has cemented his reputation as one of the most venerated monks in Thailand’s history. Revered for his spiritual powers and extensive contributions to Buddhism, his amulets remain highly sought after to this day.

Somdej To’s close association with the Thai royal family played a pivotal role in elevating his status and the prominence of the amulets he created. Historical accounts highlight his connections with King Rama II and his mentorship of Prince Mongkut, who later ascended the throne as King Rama IV. The royal patronage bestowed upon Somdej To enhanced both his personal reputation and the prestige of the amulets attributed to him.

Devotees widely believe that Somdej amulets possess profound spiritual power, granting blessings, protection from harm, and prosperity to those who carry them. These beliefs stem from the compelling accounts of Somdej To’s piety, meditation skills, eloquence in teaching Buddhist principles, and deep knowledge of the Dharma. These qualities have imbued his amulets with a sacred aura, drawing devotees and collectors alike to their symbolic and spiritual significance.

The original materials employed in the creation of Somdej amulets during Somdej To’s lifetime included powdered seashells, lime powder, and sacred “magic powders” (pong wises), among others. The incorporation of these materials creates a tangible connection between past and present, reinforcing the continuity of sacred traditions and practices. Consequently, Somdet Wat Rakang amulets are regarded as invaluable cultural and spiritual artifacts, commanding high respect and desirability in collector circles.

Analysis of the Name: “Jaek Taan (First Edition, 2011)”
The name Somdet Wat Rakang Jaek Taan (First Edition, 2011) comprises several key elements that provide insights into its origin and purpose. The term Somdet denotes the specific category of amulet closely associated with Somdet Phra Phutthachan (To Phrommarangsi). The phrase Wat Rakang refers to Wat Rakang Kositaram, a historically significant temple in Bangkok that shares a profound connection with Somdet To.

The phrase Jaek Taan translates to “distribution of offerings” or “charitable giving,” highlighting the altruistic intent behind the creation of this amulet. This term suggests that the amulet was produced as part of a charitable initiative, likely distributed to donors who supported temple activities or other philanthropic projects. The inclusion of Jaek Taan in the name emphasizes the amulet’s role in promoting generosity and the accrual of merit, core principles in Buddhist practice.

The designation “First Edition, 2011” specifies that this amulet represents the inaugural release of its particular design or series, produced in the Buddhist year 2554 (2011 CE). First-edition amulets often hold special significance for collectors, symbolizing the commencement of a new series or tradition. The explicit reference to its first edition reinforces the unique status and authenticity of this specific amulet, enhancing its appeal within the sacred amulet community.

The Historical Significance of Wat Rakang Kositaram

Pra Somdej Wat Rakang


Wat Rakang Kositaram, located in Bangkok, boasts a history that dates back to the Ayutthaya period. Originally known as Wat Bang Wa Yai, the temple underwent significant restoration and was elevated to the status of a royal temple during the reign of King Taksin the Great. Later, under the rule of King Rama I, the temple gained its current name, which translates to “Temple of the Bells,” after the discovery of a melodious bell on its grounds. The bell was relocated to Wat Phra Kaew, and five new bells were gifted to Wat Rakang, solidifying its name and historical identity.

Wat Rakang holds immense significance in Thai Buddhist history, particularly as the residence of Somdet Phra Phutthachan (To Phrommarangsi) during his tenure as abbot from 1852 to 1872. This period, often referred to as the temple’s golden age, marked the widespread recognition and reverence of Somdet amulets. The enduring association of Wat Rakang with Somdet To has cemented its status as a focal point for the tradition of Somdet amulets and its cultural legacy.

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Pra Somdej 9000 LP Pae

The Pra Somdej Sai Rung (Rainbow Powders) Pae 9000 Edition 2536 BE Gammagarn Takrut 3K and the Pra Somdej Pae 2000 Edition BE Ongk Kroo Takrut Ngern Koo

The Pra Somdej amulets created by the renowned Thai Buddhist monk Luang Por Pae are among the most revered and sought-after sacred objects in Thailand. Two particularly iconic examples are the Pra Somdej Sai Rung (Rainbow Powders) Pae 9000 Edition 2536 BE Gammagarn Takrut 3K and the Pra Somdej Pae 2000 Edition BE Ongk Kroo Takrut Ngern Koo. These amulets are highly prized by both devotees and collectors for their spiritual significance, historical value, and exquisite craftsmanship.

The Pra Somdej Sai Rung (Rainbow Powders) Pae 9000 Edition 2536 BE Gammagarn Takrut 3K is an exceptionally rare and valuable amulet within the Pra Somdej master class category. This amulet is distinguished by its unique “Pim Gammagarn” design, featuring an arched image on the reverse side and the inclusion of three Takrut (sacred scrolls) made of bronze, silver, and gold. The use of the sacred “Sai Rung” (Rainbow Powders) in its creation further enhances its spiritual potency and desirability.

Luang Por Pae’s Pra Somdej amulets are renowned for the “Pong Puttakun” (Buddha Powders) that rise to the surface, leaving a fine layer of white mildew that reveals the empowerment and purity of the monk’s practice. This Pra Somdej Sai Rung 9000 Edition amulet is no exception, with its distinctive appearance and the spiritual energy it is believed to possess.

The Pra Somdej Pae 2000 Edition BE Ongk Kroo Takrut Ngern Koo is another highly prized amulet in the Luang Por Pae collection. This amulet features the classic Pra Somdej design, with the seated Buddha image on the obverse and the inclusion of three Takrut (one each in bronze, silver, and gold) on the reverse. The “Ongk Kroo” or “Master Class” designation further enhances the amulet’s spiritual significance and value.

The Pra Somdej Pae 2000 Edition is considered one of the rarest and most sought-after among Luang Por Pae’s creations, along with the 1000 and 4000 Editions. These limited-edition amulets were produced with great care and attention, using the sacred “Pong Puttakun” (Buddha Powders) and other rare and powerful materials.

Luang Por Pae’s dedication to his craft extended beyond the creation of the amulets themselves. He is said to have spent three years blessing the final set of Pra Somdej amulets before his passing in 2523 BE, imbuing them with even greater spiritual power and significance. This final edition of amulets has become particularly rare and highly valued by devotees and collectors alike.

The Pra Somdej Sai Rung 9000 Edition and the Pra Somdej Pae 2000 Edition are not only revered for their spiritual efficacy but also for their historical and artistic value. These amulets are considered part of the “Benja Pakee,” a set of five national amulets representing different regions of Thailand, further highlighting their cultural significance.

The Pra Somdej Sai Rung (Rainbow Powders) Pae 9000 Edition 2536 BE Gammagarn Takrut 3K and the Pra Somdej Pae 2000 Edition BE Ongk Kroo Takrut Ngern Koo are two exceptional examples of the revered Pra Somdej amulets created by the legendary Thai Buddhist monk, Luang Por Pae. These amulets are highly prized for their spiritual power, historical importance, and artistic craftsmanship, making them treasured possessions among devotees, collectors, and those seeking to connect with the rich Buddhist heritage of Thailand.

Thai Buddhist Amulets of High esteem

Thai amulets, known as “Phra Khruang” or “Krueang Rang,” are deeply embedded in the cultural and spiritual fabric of Thailand. These sacred objects are revered not only for their spiritual significance but also for their historical and cultural value. The tradition of wearing amulets in Thailand is a practice that dates back centuries, intertwining with the country’s religious beliefs, history, and social customs.

The creation of Thai amulets is a diligent and complex ritual process, that involves a blend of spiritual rituals, sacred materials, and artistic craftsmanship. These amulets are often made by revered Buddhist monks, Ruesi hermits, or lay sorcerers who are skilled in mystical arts. The process begins with the selection of sacred materials, which may include powdered herbs, sacred earths, metals, and other substances believed to possess inherent protective qualities. These materials are then mixed with holy water and sacred oils, and often inscribed with ancient scripts or symbols known as “Yant.”

The empowerment of amulets is a crucial aspect, involving the chanting of sacred mantras or “Kata” and the invocation of spiritual entities. This ritual is believed to imbue the amulet with “Itti-rit” or psychic powers, granting it the ability to protect the wearer, bring good luck, or enhance personal attributes such as charm and popularity. This form of magic is known as “Metta Maha Niyom,” which focuses on increasing the wearer’s attractiveness and social influence.

Lanna Master Kroo Ba Nikorn Blessing Nam Tao Gourd Amulets

Kroo Ba Nikorn Blessing Nam Tao Gourd Amulets

Thai amulets can be categorized based on their origin, form, or purpose. Naturally occurring objects such as certain types of iron, boar tusks, and tiger fangs are believed to have intrinsic protective qualities and are often guarded by spirits. Man-made amulets, on the other hand, are crafted using sacred clay admixtures or metallurgical processes, often involving ancient alchemical practices.

forging metallic alchemical amulets

The imagery on Thai amulets varies widely, encompassing depictions of the Buddha, noble monks, Bodhisattvas, Devas, and even gods and demi-gods. Some amulets also feature elements of the dark arts, invoking the spirits of ghosts or otherworldly entities. Despite the diversity in their forms and purposes, all Thai amulets share a common goal: to bring Buddhist virtues and protection to those who wear them.

The historical significance of Thai amulets is profound. They are not only religious artifacts but also cultural symbols that reflect the beliefs and values of Thai society. The practice of wearing amulets is documented as far back as the Rattanakosin period during the reign of King Rama IV, although it likely predates this era, especially considering it is recorded that King Naresuan maharaj wore a Takrut across his chest on a cord, which shows that the practice dates back many centuries more, as well as the Kru Hiding place burial finds which reveal amulets having been made 700-1000 years agot already in Siam. Throughout history, amulets have been used as protective talismans in battles, as symbols of faith, and as objects of personal devotion.

Pra Khun Phaen Ban Krang Ancient Clay Hiding-Place Amulet

One of the most revered figures in the history of Thai amulets is Somdej Toh, a legendary monk known for his profound spiritual wisdom and the creation of the famous Pra Somdej amulets. These amulets are highly valued for their spiritual efficacy and exquisite artistry, making them sought-after items among collectors and devotees alike. The authenticity and age of these amulets are of paramount importance, requiring a keen understanding of the materials and techniques used in their creation.

Macro Close Up of the Pra Somdej Wat Gaes Chaiyo with Somdej Dto

In modern times, the popularity of Thai amulets has only grown, with many people around the world collecting and wearing them for various reasons. Whether for spiritual protection, good fortune, or as a connection to Thai culture, these amulets continue to hold a special place in the hearts of many. The enduring appeal of Thai amulets lies in their ability to bridge the spiritual and the material worlds, offering a tangible connection to the divine and a source of comfort and inspiration in everyday life.

For those interested in exploring the world of Thai amulets, there are numerous resources available. Websites such as ancientamulet.com and thailandamulet.net, authored by Ajarn Spencer Littlewood, provide extensive information on the history, types, and significance of these sacred objects. These platforms offer insights into the art of evaluating and authenticating antique Thai Buddhist amulets, helping collectors and enthusiasts navigate this fascinating realm with confidence and understanding.

Thai amulets are more than just religious artifacts; they are an integral parts the rich cultural heritage and spiritual beliefs of Thailand. Whether crafted from sacred materials or naturally occurring objects, these amulets serve as powerful conduits of protection, embodying the timeless wisdom of the Buddha and the enduring faith of the Thai people.

Tiger Takrut of the Great LP Nak of Wat Arun

One of the Top Ten of all Tiger Amulets; The Legendary Takrut Hnaa Bpaag Suea of Luang Phu Nak, Wat Arun

In the world of Talismanic Thai amulets, few talismans are as revered and sought after as the Takrut Hnaa Bpaag Suea of Luang Phu Nak, a renowned monk from Wat Arun, also known as the Temple of the Dawn. This iconic amulet is a testament to the monk’s exceptional spiritual powers and his mastery of the ancient arts of Thai Buddhism and magic.

Takrut Hnaa Bpaag Suea Tiger Takrut of Luang Phu Nak

The Life of Luang Phu Nak

Luang Phu Nak was born on January 3, 2415 BE, in Ban Bang Poon, Pathum Thani province. His father, Mr. Nuan, and mother, Mrs. Luean, raised him with strong Buddhist values, which would later shape his destiny as a monk. At the age of 12, Luang Phu Nak was ordained as a Samanera novice monk at Wat Sarapat Chang, under the guidance of Pra Atigarn Hwang Tamma Chodti. He spent his early years studying the Dhamma Vinaya, the teachings of the Buddha, and honing his meditative skills.

LP Nak of Wat Arun

As he grew in wisdom and spiritual prowess, Luang Phu Nak was reordained as a fully fledged Bhikkhu at Wat Sutat in Bangkok, a royal decree temple, in the year of the Dragon, 2435 BE. His Upachaya ordaining officer was Somdej Pra Wanaratana (Luang Por Daeng), a highly respected monk of the time. Luang Phu Nak’s monk name, “Sumananaakoe,” translates to “Companion of the Nagas,” reflecting his deep connection with  Wicha Saiyasart, and the Nether-Worlds.

Takrut amulets of LP Nak

Takrut amulets of LP Nak

The Making of the Takrut Hnaa Bpaag Suea

The Takrut Hnaa Bpaag Suea, a tiger forehead skin scroll talisman, is Luang Phu Nak’s most famous creation. According to Ajarn Spencer Littlewood, a renowned expert on Thai amulets and Buddha magic, this amulet is considered one of the most powerful and sought-after talismans in the world of Thai amulets.

The Takrut Hnaa Bpaag Suea is said to possess the power of the tiger, with its forehead skin serving as a conduit for the animal’s strength, courage, and protection.

The creation of the Takrut Hnaa Bpaag Suea was a labor-intensive process, requiring great skill and attention to detail. Luang Phu Nak would first immerse the forehead skin in holy water to soften it, then scrape off the fur, leaving bare skin.

He would then inscribe the skin with sacred symbols and prayers, using the Wicha Maha Ud, a powerful magical script. The skin was then wrapped into a scroll, tied with holy Sinjana cords, and lacquered with gold leaf.

 

Magical Properties and Benefits

This powerful amulet is crafted from the rolled-up forehead hide of a tiger, imbued with the sacred spells of Wicha Suea Tiger Magick. The tiger’s innate energies are believed to possess a range of potent magical properties.

The tiger’s forehead hide is said to be naturally endowed with these sorcerous powers, making the Takrut Hnaa Bpaag Suea an exceptionally potent and desirable amulet. Its magical properties are believed to bring the wearer great opportunities for advancement, success, and recognition, while also inspiring the loyalty and devotion of others.

The Wicha Suea Tiger Magick within the amulet is thought to amplify these natural energies, creating a powerful and irresistible force that can help the wearer achieve their goals and ambitions. Whether seeking to enhance their career, attract wealth and prosperity, or simply to inspire the admiration and respect of others, the Takrut Hnaa Bpaag Suea is believed to be an invaluable tool for achieving success and realizing one’s desires.

The Takrut Hnaa Bpaag Suea is believed to possess a range of properties and benefits, including:

  • Maha Ud Kong Grapan Chadtri: Invincibility magic, protecting the wearer from harm and danger
  • Chai Chana: Victory-bringing magic, attracting success and triumph in all endeavors
  • Klaew Klaad: Evasive magic, allowing the wearer to avoid accidents and misfortune
  • Maha Amnaj: Commanding power and superiority magic, granting the wearer authority and respect
  • Metta Maha Niyom: Mercy charm, attracting positive energies and improving loving relationships
  • Anti-Black Magic: Protection from malevolent spirits and negative energies, curses and spells.

The Legend of Luang Phu Nak’s Takrut

The legend of Luang Phu Nak’s Takrut Hnaa Bpaag Suea has been passed down through generations, with stories of its incredible powers and benefits. Devotees would often report experiencing strange and wonderful occurrences while wearing the amulet, such as increased confidence, improved relationships, and protection from harm.

The Legendary Takrut Hnaa Bpaag Suea Tiger amulet of LP Nak, of Wat Arun.One famous story tells of how Luang Phu Nak’s devotees would notice that even buffaloes would cower in fear when they passed by, sensing the powerful magic of the Takrut Hnaa Bpaag Suea. This anecdote has become a testament to the amulet’s potency and Luang Phu Nak’s exceptional spiritual powers.

Rarity and Authenticity

The Takrut Hnaa Bpaag Suea is an extremely rare amulet, with only a limited number created by Luang Phu Nak during his lifetime. The amulet’s rarity is due in part to the difficulty of obtaining tiger forehead skin, as well as the strict conditions under which the Takrut could be created. Luang Phu Nak would only make the Takrut on 5th Lunar Saturdays, which are rare and occur only a few times a year.

Authenticity is a major concern when it comes to the Takrut Hnaa Bpaag Suea, as many counterfeit versions have been created over the years. To ensure authenticity, collectors and enthusiasts should look for documentation and certification from reputable sources, such as the temple where the amulet was created, or from recognized experts in the field of Thai amulets.

The Legendary Takrut Tiger amulet of LP Nak, of Wat Arun.The Takrut Hnaa Bpaag Suea of Luang Phu Nak, Wat Arun, is a legendary amulet that has captured the hearts and imaginations of collectors and enthusiasts around the world. Its exceptional powers and benefits, combined with its rarity and historical significance, make it a truly unique and valuable talisman. This also reminds us of the importance of preserving the cultural heritage and spiritual traditions of Thailand, and the enduring legacy of Luang Phu Nak, a true master of the ancient Wicha, and grimoires of mystical arts.

Tiger Takrut Hnaa Baag Suea LP Nak


Kata Suea - Invocation of Tiger Spirit

Sources:

Krueang Rang Talismanic Charms

Secrets of the Loupe: A Master’s Guide to Thai Amulet Identification – Level 1.

While a casual observer might be perplexed by the magnifying glass, or “loupe,” as a primary tool for identifying Thai amulets (พระเครื่องและเครื่องราง ของขลัง), seasoned collectors and experts  understand the profound significance of close examination. The naked eye of the average person, when examining amulets under an eye-loupe, may be capable of appreciating the overall form and aesthetics, but most people overlook a treasure trove of subtle details that reveal an amulet’s origin, age, and authenticity.

This knowledge, and expertise in amulets which so many people seek, is only to be honed over decades of dedicated study. Experience, lots of reading, examination of actual amulets, as well as imagery in encyclopedic works documenting amulets, and the interchange between colleagues of the niche, exchanging knowledge with each other, forms the cornerstone of expertise in the realm of Thai amulets.

Close up Khun Phaen Pong Prai Kumarn 2515 LP Tim Blue Version

Beyond the Magnifying Glass: A Multifaceted Approach

The identification process transcends mere magnification and delves into a multi-layered analysis. The approach varies based on the amulet’s material composition:

Close Up 3 Khun Phaen Pong Prai Kumarn 2515 LP Tim Blue Version

  • Forged Metallic Coins and Statuettes: These amulets require meticulous attention to detail. Examining the “fineness” of the metal, the presence of minuscule casting flaws (“Damni”), and the overall sharpness of the image are all essential clues. Identifying these “deliberate faults” left behind by the original block press mold helps distinguish authentic pieces from forgeries. For instance, the renowned Rian Rakang amulet of Luang Por Kasem, a bell-shaped coin depicting the monk in meditation, possesses five distinct block press molds, each with slight variations. Recognizing these subtle differences is a hallmark of expertise.
  • Sacred Clay and Powder Amulets: These amulets offer a richer portfolio of methods for analysis. Here, the loupe becomes a vital tool for perusal of at least three major factors:
  • Contraction Cracks: As the sacred clay dries and ages, it undergoes a natural contraction process, resulting in the formation of fine cracks on the surface. The size, pattern, and depth of these cracks provide valuable insights into the amulet’s age.
  • Muan Sarn Composition: The sacred powder mixture (Muan Sarn) embedded within the clay reveals a wealth of information. The loupe allows for the identification of various particles, such as herbal remnants, pollens, or even relics, used in the Muan Sarn. This knowledge, coupled with experience, allows for the recognition of specific temples or monks known for their unique Muan Sarn compositions.
  • Pim Song Identification: Once the age and Muan Sarn are confirmed, the loupe facilitates the study of the “Pim Song” details. This refers to the specific characteristics of the mold used to press the amulet. By examining intricate details like the shape of the Buddha’s features, the folds of his robe, or the inscription clarity, one can identify the specific version (“Pim”) created from a particular block press. This becomes crucial in differentiating between different editions or sub-models within the same amulet type.

Various Macro close ups of the Muan Sarn of the Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew amulet.

The Art of Perusal: Beyond Visual Examination

While the loupe plays a critical role, the art of amulet identification extends beyond just visual examination. Years of dedicated study and experience equip collectors with a deeper understanding of various factors:

  • Historical Context: Understanding the historical period when a particular type of amulet was created is crucial. Knowing the prevalent artistic styles, cultural influences, and materials used during that era allows for better contextualization of an amulet’s characteristics.
  • Monks and Lay Masters: Familiarity with the lives and practices of the monks or lay masters associated with specific amulet types is essential. Knowing their preferred materials, artistic preferences, and consecration rituals provides valuable insights when analyzing an amulet.
  • Samakom Pra and Sian Pra Expertise: Leveraging the knowledge of established institutions like the Thai Amulet Society (Samakom Pra) and renowned amulet experts (Sian Pra) is invaluable. These bodies contribute significantly to preserving historical records and developing authentication methodologies.

Various Macro close ups of the Muan Sarn of the Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew amulet.

Pra Kru: Unveiling the Secrets of Hidden Amulets

A particularly challenging category within sacred clay amulets is “Pra Kru.” These are amulets that have been hidden for extended periods, often found buried within temple crypts or unearthed from ancient chedis (stupas). While Pra Kru amulets can be made of both clay and metal (including leaden varieties), their long-term concealment presents additional challenges for authentication.

Pra Somdej Wat Gaes Chaiyo 3 Pim Ongk Kroo

The limited exposure to light and air often results in a more subdued surface with a patina or encrustation. This necessitates a combination of expertise and specialized techniques for examination, such as X-ray analysis or careful cleaning under the supervision of a qualified restorer. Deciphering the secrets of Pra Kru amulets demands a deep understanding of material degradation processes and the ability to identify characteristic features that remain discernible despite the passage of time.

The Evolving Landscape of Thai Amulet Study

The field of Thai amulet study is far from static. New discoveries constantly emerge, requiring collectors and experts to remain adaptable and ever-learning. Technological advancements such as high-resolution macro photography and advanced material analysis tools are increasingly employed to refine authentication processes. However, these advancements should not overshadow.

The study of Thai Amulets of high end category, is as stated, a dynamic and ever-evolving landscape, with new insights constantly emerging as your experience grows over the years, according to your efforts in study, and contact with good tutors and mentors in the proper school of thought. Collectors, researchers, and experts in this domain must remain adaptable and continuously learning to keep pace with the rapid advancements taking place.

Technological innovations, such as high-resolution macro photography and advanced material analysis tools, are playing (or being abused by certain individuals), an increasingly advertized as a method of refining and enhancing the authentication processes for these sacred Thai amulets. But Calcit Testing, or X-ray analysis, while potentially useful for examining internal structures and identifying certain materials in older amulets, certainly has its limitations in authenticating Thai amulets, especially for those under 200 years old. In addition, only some amulets contain calcite, so this is not a measure for all amulets, in fact, it could, if it were precise, only be truly used for amulets such as the Pra Somdej Wat Rakang, which is known to have calcite present within the Muan Sarn admixture.

It is essential hence, to keep in mind, that these technological advancements do not overshadow or diminish the importance of traditional knowledge, intuition, and holistic understanding, which have been cultivated by seasoned experts over generations. The study of Thai amulets is deeply rooted in cultural, historical, and metaphysical traditions, and a balanced approach that integrates both modern and time-honored methods is necessary to preserve the integrity and nuance of this captivating field of inquiry.

Preserving and understanding this heritage requires a dedication to traditional knowledge, a keen eye for detail, and a respect for the limitations of modern technology. While technological advancements offer valuable tools, they should not overshadow the intuition and holistic understanding cultivated by seasoned experts over generations. The study of Thai amulets is deeply rooted in cultural, historical, and metaphysical traditions. A balanced approach that integrates both modern and time-honored methods is necessary to preserve the integrity and nuance of this captivating field of inquiry. Through such a balanced approach, the legacy of Thai amulets can be safeguarded for future generations to appreciate and understand.

Incantations and Empowerments are often performed within Caves

What are Thai Amulets?

Thai Amulets range from a great number of types, with Buddhist amulets, differing from other types of amulets such as Brahman/Hindu, Animist, Necromancy related, and even magical charms which are empowered just based in the belief in elemental powers and herbal properties inherent within the substances themselves. Thai people, and of course not just Thai people, but people around the world, both those who believe in Buddhism, as well as those who adhere to occult beliefs, collect and wear Thai amulets, of many kinds, for a vast number of reasons and goals. These goals align with what amulets have usually been made for and believed in throughout Human history, and the use of amulets has been found in I believe almost every, if not every single Human culture that ever existed on earth. However, Thai Buddhism has its own specific pantheon of Classic Traditional amulets of high Religious, Spiritual importance, and which is also indelibly sealed on the national Identity and Culture of Thai Buddhist People.

Such amulets are purely Buddhist, and what most people would think of when referring to a ‘Thai Amulet’, such as the various models of Pra Somdej Buddha-Image Votive Tablets, or the 5 Regional Famous Buddhist amulets from archeological digs such as the Pra Somdej, Pra Pong Supan, Pra Nang Paya, Pra Kong and Pra Rod amulets, classed as the ‘top 5 Benja Pakee’ amulets of all Thai History.

In fact, they are merely academically categorized for official documentation as amulets of National Importance, from chosen sets of famously popular archeological dig find amulets, known for the region they came from, or were discovered in, and chosen to represent each of the five regions of Thailand. But in truth, there are absolutely hundreds of thousands of different kinds of Thai amulets, both ancient and modern.

Why do People Wear Thai Amulets?

Wealth Rains From Heaven - Maha Lap
For Many pure Buddhists, the wearing of a Buddha Image, or an image of their mentor and teacher (Guru Monk), is a way to connect with the Guru or the Buddha, and to remember one’s practice, and keep focused, and to keep one’s precepts. For others, Thai amulets, be they Buddhist in nature or not, are used for a multitude of goals, including protection, lucky fortunes, good business and monetary gains, power of attraction, commanding power, invincibility, charming speech, evasion, and many other purposes.

Sorceror performing Incantations and ritual empowerment and Bucha

The Practice of Creating Amulets in Thailand and Ancient Siam

According to ancient military records, such as many found in the ancient ‘Pichai Songkram’ parchment Grimoires, Siamese warriors often carried amulets for protection and good fortune in battle. These amulets, created in various forms, were believed to bestow invincibility and ward off harm. They were typically bestowed by revered Buddhist monks, Ruesi Hermits, or Lay Sorcerors, skilled in mystical arts, and deeply respected by the community. The belief in the power of these amulets was so strong that it was passed down through generations across millenia, in what came to be known as the Buddhist Kingdom of Siam.

Thai Amulets can be categorized in various ways, based on their origin:

  1. Naturally Occurring Objects: These are believed to have intrinsic protective qualities and are guarded by spirits. Examples include certain types of iron, curved antlers, boar tusks, and tiger fangs, as well as other substances such as skin, bone, sacred woods, and other natural substances.
  2. Man-Made Objects: Created through the making of sacred clay admixtures using powdered herbs earths and other dried substances mixed with sacred oils and holy water, as well as metallurgical amulets, made with ancient alchemical practices, these include various metals and alloys, empowered and blessed to protect the bearer.

Thai Amulets can also be classified by their form or purpose of use:

  1. Worn Amulets: These are worn on the body, such as headbands, belts, or armbands.
  2. Embedded Amulets: These are implanted in the body, such as golden needles or metal talismans.
  3. Ingested Amulets: These are placed in the mouth, like certain types of bezoar stones. Such types of power stones are used by the Ruesi Hermits in Thailand.

Materials used for amulets include:

  1. Metals
  2. Powders
  3. Earth
  4. Various Other Materials: Such as special paper, resin, or clay.
  5. Animal Parts: Including fangs, horns, tusks, claws, and skins.
  6. Human Remains: Such as hair or cloth from the deceased.
  7. Miscellaneous Materials: Such as woven fabrics.

Amulets are also differentiated by their appearance:

  1. Male Figures: Like child spirits, hermits, or mythological figures.
  2. Female Figures: Such as the goddess of rice or other nurturing spirits.
  3. Animal Figures: Representing sacred animals like tigers, elephants, or mythical creatures.

Amulets  can also vary by the level of sanctity:

  1. High-Level Amulets: Worn on the upper body and believed to carry the blessings of the Buddha.
  2. Lower-Level Amulets: Such as those used for fertility or charm, considered less sacred.
  3. Hanging Amulets: Like banners or small decorative items.

The creation of amulets dates back to times before Thailand, Siam, or even organized religion, and is indeed a Global phenomenon, however, the present day continued practice of magical amulet making with unbroken tradition as a living practice, is hardly to be found elsewhere outside of Thailand, South East Asia and Africa, but with Thailand having its most prominent and national presence. Amulets are almost as old as humanity itself, deriving from times when natural phenomena and the elements were revered. Early humans attributed divine significance to the sun, moon, stars, and elements, crafting objects to embody these forces. As civilizations evolved, so did the complexity and purpose of these amulets, influenced by cultures such as Egypt, Greece, and Rome.

With the advent of organized religions, such as Brahmanism, amulets began to represent deities like Shiva, Vishnu, and Brahma. These figures were worshipped for their divine power, which was believed to be channeled through the amulets.

Siamese Sorceror performing Incantations in a dark cave with low candlelight, with a skull in his outstretched hands
In Buddhism, established around 2,000 years ago, amulets continued to play a role. Followers of the Buddha, who achieved enlightenment, created amulets to embody the teachings and spiritual power of the Buddha and his disciples. These amulets were believed to offer protection and guidance, reflecting the Buddha’s attributes of compassion, wisdom, and purity.

Hence, Thai Buddhist amulets serve as a means of protection and spiritual connection, evolving from natural objects to sophisticated symbols of religious and mystical significance. The terminology used to describe these objects varies, but they are commonly known as “amulets” or “charms,” depending on cultural and contextual nuances.

Look Om Jet Paya Chang Sarn Luang Por Ding

One of the top Look Om of all Time; the Immortal Look Om Jet Paya Chang Sarn, of Luang Por Ding (Wat Bang Wua, Chachoengsao), in Nuea Dam Black Prai Powders and Gold Leaf coating, from the ancient times Abbot of of Wat Bang Wua: Luang Por Ding. LP Ding was highly renowned in his day, for his Palad Khik Ling Jab Hlak Vanora Monkey animist charms, and for his Sacred Powder Look Om wishing balls, made from his legendary Pong Ya Jet Paya Chang Sarn substance.
Look Om Luang Por Ding

The Sacred Jet Paya Chang Sarn Muan Sarn Sacred Powders were made from the Klai Pra Chedi (pieces of the ancient Chedi Stupas of 7 Temples), Klai Sema (ground up pieces of temple boundary stone) of 7 Temples, Pieces of stone from 7 Uposatha Shrinerooms, mixed with Pong Ittijae, & Pong Maharaj Yantra Powders.These substances were ground up in a mortar with incantations and molded into Look Om Sacred Powder Balls, of small size



The Look Om Jet Paya Chang Sarn of Luang Por Ding is noticeably dense and hard, for Luang Por Ding would let them harden first, and would mix the powders with Rak Herbal Lacquer resins. Some Look Om would be covered in gold leaf, and some would be left bare black colour.Luang Por Ding would keep the Muan Sarn Sacred Powders and the Look Om he had made for a long time in his Kuti Hut to empower them, and would only release them when he was completely certain of their power.

Luang Por Ding would release the Look Om to his devotees during temple ceremonies, and on his birthday celebrations.The Look Om Jet Paya Chang Sarn is spoken of in the Legend of the Great ‘Suea Khaw’ Invincible Gangster, who was a Looksit of Luang Por Ding. Suea Khaw maintained that he survived throughout the years of his gunmanship because of the Look Om Paya Jet Chang Sarn, which stopped many bullets from piercing his skin and killing him over the years. It is said to have given Suea Khaw the strength and imposing aura of invincibility, to overcome all his enemies.

The Look Om gained the name of ‘Jet Paya Chang Sarn’ because of its legendary power to increase the stamina and strength of the devotee over his or her adversaries. It is said that the wearer of the Look Om Jet Paya Chang Sarn is endowed with the strength of the Paya Chang Sarn Battle Elephant. The Look Om is said to both Protect against all Dangers, and Endow the wearer with Commanding Power and Strength. Suea Khaw was a Gangster who was reputed to have defeated and killed over 100 of his competitors, and who had a reputation for his bravery and strength. Because his sole chosen amulet of protection and power was the Look Om Jet Paya Chang sarn, and the fact that nobody cold defeat him or kill him, was the reason for Luang Por Ding’s Look Om Jet Paya Chang Sarn becoming so Legendary.

Look Om 7 Paya Chang Sarn exhibits in magazine

But one day, Luang Por Ding told Suea Khaw that he was too violent and that if he did not give up being a gangster, then he would surely encounter a violent and premature death. Suea Khaw had become very overconfident because no knives were able to penetrate his skin, and guns would not fire when aimed at him. Because of the invincibility which Suea Khaw had been enjoying, Suea Khaw did not listen to Luang Por Ding’s warnings.

Close Up Look Om Jet Paya Chang Sarn Luang Phor Ding

One day the Police Force special missions unit came to Wat Bang Wua to ask Luang Por Ding if it was true that Suea Khaw possessed ‘Hnang Hniaw (‘sticky skin’. a term meaning a person with Kong Grapan Chadtri Magic). Luang Por Ding admitted that it was true that Suea Khaw possessed Protective Magic, and that he was not able to be killed with knives or guns. But Luang Por Ding added that Suea Khaw would fall prey to his own Karma without need of guns or knives, because he refused to listen and change his ways. Luang Por Ding added “I cannot tell you though, by which way the gangster Suea Khaw can be killed, for it would break my Precepts”.

But at this moment, one of the Samanera Novice Monks was listening and butted in to say to the Police “If you want to kill Suea Khaw, you have to use a bullet that has the head of the bullet cast from metal taken from the blade of a Mitmor spirit knife from Luang Por Soke (Wat Pak Klong)”.

LP Ding Wat Bang Wua Thai Master Monk

Luang Por Soke was a colleague of Luang Por Ding and holder of the same Lineage Wicha, and would inscribe the Wicha of Luang Por Ding onto the Blades of his Mitmor. Some time later the Police caught Suea Khaw and he was sentenced to death, and was executed by Government Executioner, using Bullets cast from the blade of a Mitmor of Luang Por Soke.

Look Om LP Ding

Luang Por Ding was renowned for his expertise in the Wicha Hanuman and other Vanora Monkey Deities. He personally blessed numerous hand-carved talismans, with the most skillfully crafted ones being the most sought after. Luang Por Ding is also connected to the Cow symbol, stemming from the name of his temple, Wat Bang Wua. His Look Om Jet Paya Chang Sarn is highly regarded and is considered a powerful amulet for Kong Grapan Chadtri Maha Ud Klaew Klaad.

Luang Por Ding, was a Great Master of the Wicha Hanuman, and all Vanora Monkey Deities, for which he was extremely famous. He blessed many inimitable hand carved talismanic amulets (Krueang Rang), made from artisans of varied levels of skill, with of course the most masterfully carved attaining the highest level of preference. His Look Om Jet Paya Chang Sarn, by general consensus, to be one of the top Look Om of all Time and is also a high ranking amulet in the annals for Kong Grapan Chadtri Maha Ud Klaew Klaad Power.

Look Om Jet Paya Chang Sarn

The Look Om Jet Paya Chang Sarn amulet of Luang Por Ding, released in the Thai Buddhist Era of 2480 BE, was made using a traditional method of infusing sacred powder, which is believed to possess spiritual and protective properties.

The powder was collected from rare and magical forest herbs, earths, and sacred materials over decades of Tudong forest wandering, along with the ubiquitous pieces of the ancient Chedi Stupas of 7 Temples, Klai Sema,stone from 7 Uposatha Shrinerooms, mixed with Pong Ittijae, & Pong Maharaj Yantra Powders and meticulously prepared over time, performing incantations constantly throughout, often through a long and intensive process, and is infused with prayers and blessings. The resulting amulet, known as a Luang Por Ding Thai Sacred Powder Wishing Ball, is a powerful and meaningful symbol of faith and spirituality for many Buddhists around the world.

1st Prize Certificate of Authenticity Khun Phaen Pong Prai Kumarn 2515 LP Tim Blue

The Pra Khun Phaen Pong Prai Kumarn 2515 BE Pim Yai Nuea Khaw Sukh Pasom Pong Prai Kumarn Ta Ya Wan See Fa, is a unique and highly sought-after amulet. This particular piece is from Block Tong Hlueang (Block 2), and it boasts a rare color, adding to its rarity and value. The amulet features a striking Wan Thao Hlong Blue Herbal Tint, which gives it a distinctive and alluring appearance.

Pra Khun Phaen Pong Prai Kumarn Blue 2515 LP Tim

One of the standout features of this amulet is the Takrut Maha Bpraab, a sacred metallic scroll spell, inserted into the rear face. This ancient Thai practice of inserting metallic scrolls into amulets is believed to imbue them with powerful protective properties. This exhibit is in excellent condition.The details and features of the amulet are highly refined, adding to its aesthetic and spiritual value.

Pra Khun Phaen Pong Prai Kumarn Blue 2515 LP Tim
The amulet is Blue in color, but was made from in white Prai Kumarn and Puttakun powders, a characteristic that enhances its visual appeal. It has been treated with a blue herbal tincture, which not only gives it a unique hue but also adds to its spiritual significance. The ‘Sai Rae Tong Kam’ gold flakes applied during the pressing process further enhance its beauty and value. These gold flakes were applied by adding Nam Man Prajao Thaksin oil into the block press with gold flakes before pressing the Sacred Clay into the molds. This process resulted in the amulets absorbing the oil and the gold flakes covering and affixing themselves to the surface of the amulets, creating a stunning visual effect.

This amulet is a meticulously preserved specimen of a premier-grade, award-winning Pra Niyom Master Class Amulet, the Pra Khun Phaen Pong Prai Kumarn Pim Yai, a creation of the esteemed Luang Phu Tim of Wat Laharn Rai. This amulet was a first-place winner in the Glum Anuraks Ban Kaay amulet society competition in March 2561 BE, earning it not only a first prize trophy but also the distinction of being the Supreme Champion Class Amulet, an honor signified by its display on stage alongside the accompanying certificate.

Trophy Khun Phaen Pong Prai Kumarn 2515 LP Tim Blue VersionCertificate Khun Phaen Pong Prai Kumarn 2515

This amulet is renowned for its alleged capacity to draw prosperity and success in one’s career, making it a highly desirable item for individuals aiming to boost their financial luck. The attractive power attributed to this talisman is believed to go beyond material gains, fostering increased goodwill and kindness from others towards the wearer. The compassionate influence it is believed to radiate is said to create a harmonious and peaceful environment in the wearer’s life.


This amulet comes with free express shipping worldwide, making it easily accessible to collectors and enthusiasts around the globe. Additionally, a solid silver waterproof casing is included upon request, providing an extra layer of protection and preservation for this exquisite piece.

Pidta Hlang Baeb LP Gaew

Rare Pid Ta Hlang Baeb Nuea Pong Puttakun Amulet by Luang Phu Kaew Early Era Kruea Wan Wat Collectible

The Pra Pid Ta Hlang Baeb of LP Kaew, Wat Kruea Wan temple, is a rare and exceptional amulet that showcases the mastery of the esteemed monk, Luang Por Kaew. This ancient amulet is made from a unique blend of sacred powders, known as Nuea Pong Wised, which is composed of five special magical Yantra Powders (Bpathamang, Puttakun, Trinisinghae, Ittijae, Maharach). These powders are believed to possess powerful spiritual properties that can bring blessings, protection, and good fortune to the wearer.

Pidta Hlang Baeb LP Gaew angled view

The intriguing history of this amulet is deeply rooted in the time when Luang Por Kaew was a revered monk in the serene landscapes of Chonburi Province. This was during the remarkable era of 2365 BE, a period that holds immense significance in Thai history. It was a time when Pra Jao Thaksin Maharaj was courageously leading the movement to reclaim Siam’s freedom from invaders.

The amulet, a remarkable artifact, is believed to have been created and empowered by Luang Por Kaew himself. The creation process was not a simple one. It involved a meticulous ritual that called for the invocation of potent spiritual entities. The ritual was a complex one, requiring a deep understanding of the spiritual realm and a profound connection with the sacred. The amulet is said to have been infused with these sacred powers, making it a unique and spiritually charged artifact from a significant period in Thai history

The Pra Pid Ta Hlang Baeb Wat Kruea Wan is not only a beautiful and well-preserved example of Luang Por Kaew’s work, but also a tangible piece of Thai history that speaks to the enduring power and significance of Buddhist amulets. It is a testament to the skill and mastery of Luang Por Kaew, who is widely regarded as one of the greatest amulet makers in Thai history. This amulet is truly a rare and exceptional piece that is worthy of reverence and admiration.

Various Macro close ups of the Muan Sarn of the Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew amulet. rear face

The Pra Pid Ta Luang Phu Gaew is a highly sought-after and highly regarded amulet among collectors and devotees of Thai amulets. Its reputation is so esteemed that when it changes ownership, it is considered noteworthy within the amulet community, regardless of when it was created, either during Luang Phu’s time at Wat Pak Tale or after he moved to Wat Kruea Wan.

Pidta Hlang Baeb LP Gaew base view

The exquisite Pra Pid Ta Luang Phu Kaew amulet radiates a captivating glow, enhanced by the unique ‘Nuea Graeng’ marbling effect. This distinctive feature is a result of the sacred Muan Sarn powders used in its creation, which contract and dry over time, creating intricate surface cracks that give the amulet a one-of-a-kind appearance. The amulet’s intricate details, slender build, and high level of craftsmanship make it a truly exceptional specimen of the Pra Pid Ta Luang Phu Kaew. The amulet’s powerful sacred clay composition is imbued with the Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap properties, which are attributed to the esteemed monk who created it.

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Various Macro close ups of the Muan Sarn of the Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew amulet.
These properties are believed to bring blessings, protection, and good fortune to the wearer, making the amulet a highly sought-after object among devotees. The amulet’s sacred clay is said to have been mixed with the monk’s own tears and sweat, imbuing it with his spiritual energy and intentions. The Pra Pid Ta Luang Phu Kaew amulet is a rare and precious object, with only a limited number of them available. It is said that each amulet is imbued with the monk’s own unique energy and intentions, making it a truly personal and powerful object of spiritual significance. The amulet’s intricate details and unique marbling effect make it a truly exceptional piece of craftsmanship, and its sacred clay composition makes it a powerful tool for those seeking blessings, protection, and good fortune.
The Pra Pid Ta of Luang Phu Gaew is an all-time classic ancient amulet renowned for its power and status. This rare and highly sought-after amulet is from the legendary Wat Pak Tale in Petchburi, later moved to Wat Kruea Wan in Chonburi. It is considered the number one Pidta amulet of all time by devotees of the Chonburi Lineage Master Amulet Collector Scene and those devoted to the Petchburi Masters. This true Master Class piece is incredibly difficult to encounter in the present era, making it a true treasure for those who seek it.
Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew Wat Kruea Wan
Luang Phu Gaew is a highly revered and sought-after Thai Buddhist monk, and one of the rarest and most valuable amulets in existence. There is only one known photograph of him in existence, which dates back to Ratanakosin Year 124 (2449 BE), when he was 55 years old. This photograph is a rare and precious artifact, and it is considered a great honor to possess it. The world-renowned Payak Kampant, Sian pra Maestro of the Thai Amulet Society, has written a book featuring 108 biographies and pictures of great master monks, but he was unable to include the biography and picture of Luang Phu Gaew due to the rarity of these items.
Rear Face of Pid Ta Hlang Baeb Nuea Pong Puttakun Early Era Amulet Luang Phu Kaew
This reveals the extreme scarcity of any artifacts related to Luang Phu Gaew, and the high esteem in which he is held by Thai Buddhists. The photograph of Luang Phu Gaew is a black and white image that shows him sitting in a formal pose, wearing the traditional robes of a Thai Buddhist monk. His face is serene and peaceful, and his eyes are closed in deep contemplation.

The photograph is mounted on a red background, and it is surrounded by intricate gold filigree. The overall effect is one of great dignity and reverence, and it is clear that this photograph is a treasured possession of the owner. The rarity of this photograph is due in part to the fact that Luang Phu Gaew was a reclusive monk who shunned publicity and avoided being photographed. He was known to be a powerful and influential figure in Thai Buddhist circles, but he preferred to keep a low profile and focus on his spiritual pursuits.

Luang Phu Gaew Wat Pak_Tale

Luang Phu Gaew Wat of Pak_Tale (Later Wat Kruea Wan)

As a result, there are very few photographs or other artifacts that exist from his lifetime, making the one photograph that does exist all the more precious and valuable. Overall, the photograph of Luang Phu Gaew is a rare and valuable artifact that provides a glimpse into the life and teachings of this highly respected Thai Buddhist monk. It is a treasured possession of the owner, and it is a testament to the enduring legacy of Luang Phu Gaew and his teachings.

Luang Por Koon's Mitmor Dagger - Spiritual Protection

An exceptionally rare and certified genuine amulet hailing from the ‘Krueang Rang’ Talismanic category created by the revered Luang Por Koon during the mid-era of his leadership at Wat Ban Rai Temple. Its estimated origin is around 2535 BE, although the exact date remains unknown.

Mitmor Pocket Knife Luang Por Koon

Mitmor Pocket Knife Luang Por Koon

This well-established and tested talisman is renowned for its abilities to ward off malevolent spirits, counteract dark enchantments, consecrate holy water, facilitate curative ceremonies, bear mystical inscriptions, and act as a personal safeguard for overall well-being. Furthermore, it serves as a conduit for the auspicious blessings and benevolence of Luang Por Koon Parisutto from Wat Ban Rai.

Free Registered Air Parcel Worldwide is included with this amulet.

Amulets produced between 2537 BE and 2555 BE are less sought-after compared to those crafted before 2537. This is attributed to the overproduction of many editions after 2537, which diminished their collectibility and rarity. Consequently, editions predating 2537 BE are highly esteemed and increasingly rare to find on the amulet collector market.

In recent times, there has been a notable resurgence of interest in the miraculous amulets of Luang Por Koon. These amulets continue to generate headlines with their extraordinary effects in Thailand. This ongoing phenomenon ensures that faith in his amulets remains resilient, impervious to forgers and unscrupulous traders.

Luang Por Koon, who is now deceased, will forever hold a special place in the hearts of his devotees. He ranks among the top Guru Monks of all time and is arguably the most beloved and renowned monk in Thai history, especially in modern times. His humility is said to be matched only by his miraculous ability to bestow blessings, particularly those for protection and prosperity. His head-knocking blessings, in particular, have been credited with bringing about life-changing miracles for many.

Free Registered Air Parcel Worldwide is included with this amulet. While amulets crafted between 2537 BE and 2555 BE may be less favored due to overproduction, those created before 2537 BE are highly coveted and increasingly rare in the amulet collector market. It is certain that his amulets will continue to be revered as some of the greatest and most collectible amulets of all time.

Luang Por Koon Blessing Amulets in Devotional Gathering

Luang Por Koon Blessing Amulets Amid Devoted Followers

Their reputation and acclaim will persist well into the future. After his passing, there was a brief period of increased falsification of his amulets and a decline in interest. However, in the years following his passing, this phenomenon has subsided as collectors have returned to earnestly collecting the amulets of the Great Luang Por Koon, free from the earlier risks posed by counterfeit versions.

In recent times, a grand resurgence of interest in the miraculous amulets of LP Koon has arisen, as his amulets continue to produce breaking news miracles in Thailand. This is one of the reasons why faith in his amulets will always be revived and can never be destroyed, despite the attempts of forgers and dishonest traders.

This rare item, is exceedingly scarce to find nowadays, whether on the internet, in temples, or markets. They are only to be found residing with truly devoted individuals, a fitting tribute to the prestige and quality of this amulet.

One must also consider that despite the immense popularity of his amulets and his passing a few years ago, many of his amulets do not (yet) carry a millionaire price tag. They remain within reach for most people who desire a truly sacred amulet, and are willing to invest a little more in acquiring an amulet that will remain extraordinary not only today but also for generations to come. This kind of enduring classic talismanic ritual item is what we refer to as a heritage heirloom amulet, one that will never lose its popularity. It is a tried and tested amulet for protection against ghosts, countering black magic, consecrating holy water, aiding in healing rituals, bearing magical inscriptions, and simply carrying on one’s person for protection and prosperity. It also carries the good karma and blessings of Luang Por Koon Parisutto from Wat Ban Rai. It is perfect for the devoted followers of this great, humble, and compassionate monk who always remained close to the less fortunate, regardless of their social status.

Pra Pong Supan Kria Wat Phra Sri Mahatat Certificated Amulet

An all time ‘top 5’ classic amulet of the Benjapakee Family; Pra Pong Supan Pim Hnaa Gae, in Nuea Din, with certificate of authenticity in red sacred baked clay. A Master-Class status amulet of the High End Category of Pra Kru Hiding Place Ancient Amulets. The Pra Pong Supan amulet is known for its powerful Puttakun Metta Maha Niyom Merciful Blessings and Kong Grapan Klaew Klaad Protective Power.

This amulet comes with A4 size certificate of authenticity included. The Pra Pong Supan Kru Wat Pra Sri Mahatat is the Number One Amulet of all Time for the Province of Supanburi, and an eminent member of the top 5 Benjapakee Amulets of Historical Fame and Legend. The Pra Pong Supan of the highest preference is the Pra Pong Supan Nuea Din Phao baked clay amulet, made from sacred earths of the Supanburi Province, which were mixed with sacred magical herbal powders and bound into clay with holy water.

The amulets were baked until the clay became hard but smooth and dense like marble, which is a texture that modern ‘Nak Niyom Pra’ amulet aficionados call ‘Nuea Neuk Num Seung Jad’, which means ‘soft and smooth to the touch with highly refined features’.

There were also a very small amount (one potful) of leaden Pong Supan amulets found, which were found residing on the upper section of one pot, and are known as the Pong Supan Yord Tho, and are the rarest and most sought after of all Pra Pong Supan of the Kru Wat Pra Sri Mahatat.

Below; The extremely rare leaden Pong Supan Yord Tho Amulet

We shall be covering the documentation of the Pim Yord Tho in a different article on the pages of our website.

 

The method of baking the amulets resulted in a very hard and resilient amulet that does not break easily, which has contributed to its preservation over many centuries. The features of the Pra bordered edges and outer frame of the various models (Pim) of the Pra Pong Supan Amulet are highly varied, and cannot be said to fit any rigid form.

Some have four or five sided edges, some are completely cut to shape, some have wider edges, and others thinner edges, some are even others uneven. Some may be tapered, whereas others have the tapered top cut off flat.

The Pim is notable for its wide nose and slanted large eyes, with the tip of the nose almost reaching the subtly smiling mouth of the Buddha image. The ears have a notably humanlike shape with anomalous forms (‘Dtamni’), that reveal the authenticity of the amulet, through the inimitable idiosyncrasies of the block press, which are ever present despite the individuality of each amulet.

 

One thing most Pra Pong Supan have in common is the presence of thumb or fingerprint markings. Another classic and essential feature of the Pra Pong Supan Wat Pra Sri Ratana Mahatat is that due to being buried under the earth for centuries, the Kraap Kru earth residues which are seen stuck to the surface of the amulets within the deeper recesses such as the armpits and ridges between finer detailed features.

Below; Encyclopaedic work documenting the ancient find of the Kru Wat Pra Sri Ratana Mahatat amulets

These residues are completely affixed and one and the same with the clay, and cannot be removed by simply scratching it off with a fingernail.
The Pra Pong Supan is a perfect choice of Amulet for Ladies or Children, but is also a very preferred and popular amulet for Males to wear. We have before us a Sacred Amulet whose Religious Value is of course that of a True sacred Amulet from the Master Class Category.

The Pra Pong Supan amulet is an image of the Buddha seated in the Mara Wichai posture of conquering the Demon Mara in the style of the U-Tong Periodic Era. The Buddha Image is seated on a single tiered dais, with a large head, graceful arms and protruding chest. There are various Pim (Models) of Pra Pong Supan, ranging from the Pim Hnaa Gae, Hnaa Num, Hnaa Klang, and other lesser known forms.

The Pim Hnaa Gae (old face) has one single type of face model but still has many different appearances, because of the various stages of heat during the baking process, which caused some amulets to experience shrinkage or curvature, or other anomalous reshaping during the process. Some may even have similar triangular appearance to the Pra Nang Paya, another Benjapakee amulet of Immortal fame. Various other amulets were also found including the Pra Mahesworn, Pra Ta Maprang, Pra Patum Mas, Pra Pim Lila (many versions), Pra Nakprok (small and large), and the Pra Sum Rakang.

The Pra Pong Supan and Benjapakee Class Amulets are truly world class amulets that receives the esteem and faithful reverence of all Thai Buddhist People of all social strata, and which is considered part of the Cultural and Historical heritage of the History of Siam.

 

They are amongst the most difficult of all amulets to find at any price, and are mostly already worn since generations by the same family members as handed down family heirlooms of their ancestors. The rest lie in the hands of the lucky, and of course the high end collector showrooms of Thailand’s Amulet Societies and Non Profit heritage Associations, as well as the museums of the state and of major temples.

Above; Macro Closeup of the Sacred Clay and the Kraap Kru earthen substance affixed to the muan sarn from centuries of burial within the hiding chamber. It is said that in the year 1265 BE, the Ruesi Hermit Pilalai decided to make a series of powerful amulets with truly effective powers. At that time the ruler of the Kingdom Pra Sri Tanmasokea Racha was a faithful devotee to the four great Ruesi Sages, who brought a large collection of magical herbs, minerals and summoned the angelic beings of the celestial realms to assist with the empowerment ceremony on the immaterial planes.

The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to preside over the blessing ceremony, and assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The muan sarn sacred clay was given the name of ‘Nuea Rae Sangkwanorn’.

Below; An example of a Pra Pong Supan amulet that has been treated with red Chinese Lacquer by a devotee

The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The amulets were blessed during three whole months of rainy retreat (Traimas Blessing) as was traditional in ancient times and is still the practice to this very day. Once the Traimas empowerment was completed, the amulets were buried within the Chedi Stupas of Supanburi

example of Pra Pong Supan that has been treated with red Chinese Lacquer

The rediscovery of the Kru

In the year 2456 BE, a Tudong Monk was passing through and asked for the whereabouts of the temple of Wat Pra Sri Radtana Maha Tat. He asked a young boy named Pin, who pointed him in the right direction. The boy Pin heard later that this Forest Wanderer monk had hired some Chiinese-Thai devotees to dig up some holes in the temple, and that a horde of treasures were found along with a large repository of hiding place amulets (Pra Kru).

The Monk himself found a solid golden bowl which he took for preservation, but left all the rest of the contents of the Kkru within the Chedi. However, many of the Chinese devotees who were working on the opening of the Kru did take a large number of amulets rainging from the Pra Pong Supan to the Pra Gampeng Sork.

Once the authorities and Sangha Office heard of this, they ordered the Chedi Stupa to be hermetically sealed to prevent further theft of National heritage treasures.

Later the same year Praya Suntorn Buri (Also knownn as ‘Ee Gan Suudt’), who was the Minister of the Province of Supanburi invited his Majesty Pra Mongkut Glao Jao Yuu Hua to come and open the Kru Chamber. Once the chamber was opened, many ingots of solid gold and silver with Khom Agkhara inscriptions were found, and a large repository of amulets. The King was given a large number of the Pra Pong Supan and other amulets to his Majesty.

In olden days when the Pra Pong Supan was still very common and easy to find, many of the bullfighting arena players would like to grind up broken Pong Supan amulets and mix the powders into the hay they would give their fighting bulls to eat. This was seen to make the bull who ate hay with Pra Pong Supan powders fight more fiercely, evade the horns of its opponent and be impenetrable when taking a hit.

A very hardly known but ancient traditional way to Bucha Pra Pong Supan Amulets, is to immerse the amulet in perfume and chant Puttakun Tammakun Sangkakun 108 Times, then chant the Kata Pahung 3 times. The perfume can then be used to smear on oneself for Mercy Charm and Protection. If one wishes to empower further, one can chant the following Kata;

Ka Dtae Lig Gae Garanang Mahaa Chayyang Mangkalang Na Ma Pa Ta Gi Ri Mi Dt Gu Ru Mu Tu Gae Rae Mae Tae Ga Ra Ma Ta

Takrut Maha Solos Mongkol Luang Phu Iam

The Sacred Takrut Maha Solos Mongkol: A Divine Amulet of Power and Fortune

An eternal classic and highly powerful amulet; the Takrut Maha Solos Mongkol Thak Chueak Long Long Rak Chart Jeen Boran (Dtamrab Luang Phu Iam), cord bound Yantra Scroll amulet of Luang Phu Iam, of  Wat Saphan Soong, with ancient red Chinese herbal lacquer (Rak Chart Jeen Boran).

Welcome, dear readers, to an enchanting journey into the realm of sacred amulets. Today, we delve into the mystical realm of the Takrut Maha Solos Mongkol, an amulet that exudes power, wealth, and divine protection. Crafted by the revered Luang Phu Iam of Wat Saphan Soong, this amulet is a timeless treasure sought after by devotees worldwide.

Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

A Rare and Powerful Amulet

The Takrut Maha Solos Mongkol is a true gem among amulets, rivaling the renowned Takrut of the Great Luang Phu Sukh in rarity, price, and potency. Considered equally powerful, this amulet is particularly suited for those seeking status increase, wealth, good fortunes, and protection.

A Lifetime Companion

The Takrut Solos Mongkol of Wat Saphan Soong holds the title of a “Takrut Koo Cheewit,” meaning it is a “Lifetime Companion” amulet. Its remarkable property lies in its ability to bring constant improvements throughout one’s life, ensuring that its power never wanes. Wrapped in ancient Daay Dtra Sangkh Sinjana Cord and embellished with a ‘Cockroach Thorax‘ shape tips, this amulet possesses unique features that reflect its age and authenticity.

Takrut Maha Solos Mongkol Luang Phu Iam Wat Saphan Soong

An Ancient Yantra Spell

The Takrut Maha Solos Mongkol is not only an amulet but also an ancient and potent Sacred Yantra Spell. It holds a special place in the hearts of devotees, cherished by both Luang Phu Iam and his esteemed apprentices, including Luang Por Tong Sukh. These revered masters have spread the influence of this amulet around the globe, making it an eternal favorite among practitioners of sacred arts.

A Legacy Carried Forward

Luang Phu Iam, the originator of the Dtamra Pra Pid Ta and the Wicha Takrut Maha Solos Mongkol of Wat Saphan Soong, passed on his exceptional knowledge and skills to subsequent generations of esteemed masters. Ajarn Chuea, Luang Phu Glin, and Luang Por Tong Sukh, and now Luang Phu Waas, the current abbot, have all contributed to the legacy of this powerful amulet. Their mastery and dedication have ensured the continuity of this sacred tradition.

A Treasure for Devotees and Collectors

The Takrut Maha Solos Mongkol is a treasured alternative for those seeking the blessings of Luang Phu Iam’s amulets at a more affordable price. Crafted with invocations from all generations of the great master, empowered with the mastery of the Wicha Maha Solos Mongkol, these amulets carry immense value and authenticity. Their presence on the collector scene is unparalleled, making them highly sought after and revered.

Certificated Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

Unveiling the Mystical Powers of Phra Pidta Thai Amulets

The Immortal Phra Pidta Thai Nirodha Buddha Amulet; Thai Buddhist culture is rich in miniature Buddhist arts, particularly Thai Buddhist amulets, which are considered to possess magical powers. Among these amulets, Phra Pidta amulet stands out as one of the most revered and potent talismans. This article delves deep into the mystical powers of Phra Pidta Thai amulets and sheds light on their origins, symbolism, and significance.

Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo

Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo

Origins of Phra Pidta Thai Amulets

Phra Pidta is a revered Buddhist amulet that is said to represent the state of “Nirodha,” which refers to the cessation of craving and desire, the third of the Four Noble Truths in Buddhism. The attainment of Nirodha leads to the realization of Nibbana (also known as Nirvana), a state of perfect peace and freedom from suffering.

Pra Pid Ta Kranok Khang Luang Phu To 2522 BE

Symbolism of Phra Pidta Thai Amulets

The Phra Pidta amulet is depicted as a sitting or standing Buddha with his hands covering his eyes, which symbolizes the act of meditation and the attainment of inner peace. The amulet’s eyes are closed to represent the cessation of craving and desire, and its mouth is closed to signify the importance of right speech. In addition, the amulet’s name, “Pidta,” means “closed eyes” in the Thai language, which further emphasizes its symbolism. The amulet’s design and symbolism make it a powerful talisman for meditation, spiritual protection, and personal development.

Significance of Phra Pidta Thai Amulets

The Phra Pidta amulet is considered to possess various magical powers, such as protection from harm, enhancement of one’s intuition, and the ability to attract good luck and prosperity. It is believed to have the power to dispel negative energy and prevent accidents or misfortunes. Moreover, the amulet is often worn by Buddhist monks and practitioners to enhance their meditation practice and deepen their spiritual connection with the divine. It is also believed to have the power to dispel evil spirits and protect against black magic and sorcery.

Pra Pid Ta Pong Athi (Pong Graduk Phii) - Pra Ajarn Hnoo (Wat Po)

Types of Phra Pidta Amulets

There are many different types of Phra Pidta amulets, with hundreds of thousands of designs, many of which have been lost to history. Additionally, new designs are constantly being released each year. The design, magical empowerment, and materials used to make the amulet vary greatly. Here are just five of the most well-known types of Phra Pidta amulets:

  1. Phra Pidta Nang Yong – This amulet features a squatting Buddha and is believed to provide strong protection against evil and physical danger, as well as promote success in one’s profession and personal life. It is also said to possess a Metta Maha NIyom Mercy charm.
  2. Phra Pidta Tawarn – This amulet is often depicted with four to nine arms and is believed to bring peace, stillness, and protection against evil and bad luck. It is frequently used by meditators and those who practice Dhyāna meditation to reach the meditative state of Nirōdha.
  3. Phra Pidta Yant Yung – This amulet is covered in Yantra Sacred Geometry spells and is believed to provide strong protection against evil and danger. There are even legends of its gunstopper and bulletproof magic.
  4. Phra Pidta Maha Lap – This amulet is believed to bring great luck, happiness, and financial success to the wearer.
  5. Phra Pidta Plod Nee – This amulet has a unique tapered curved triangle shape and is believed to provide help in escaping poverty or increasing wealth.

How to Use Phra Pidta Thai Amulets

To harness the mystical powers of Phra Pidta Thai amulets, it is essential to use them correctly. Here are some tips on how to use Phra Pidta amulets effectively:

  • Wear the amulet close to your body, such as around your neck or wrist, to enhance its protective powers.
  • Chant Buddhist mantras or prayers while holding the amulet to deepen your spiritual connection with the divine.
  • Keep the amulet in a clean and respectful place, such as a shrine or altar, to maintain its purity and effectiveness.
  • Avoid touching the amulet with dirty or impure hands (such as after having sexual relations, or broken the precepts by stealing) as it may reduce its potency.

The Phra Pidta Thai amulet is a potent talisman for Buddhists of all schools of thought, that symbolizes the state of “Nirodha” and the attainment of inner peace and enlightenment. Its powerful symbolism and mystical powers make it a valuable asset for spiritual practitioners and those seeking spiritual protection and personal development. By understanding the origins, symbolism, and significance of Phra Pidta amulets, we can harness their power by wearing them close to our body, as a constant reminder of our spiritual goals and as a source of protection from negative energies.

 

How to Choose and Care for Your Phra Pidta Amulet

If you’re interested in acquiring a Phra Pidta amulet, there are a few things to keep in mind. First, make sure to buy from a reputable seller, as there are unfortunately many counterfeit amulets on the market. Look for a seller with good reviews and a clear history of selling authentic amulets. When choosing an amulet, consider which material and design resonates with you. Phra Pidta amulets come in a variety of materials, including gold, silver, bronze, and clay. They also come in various sizes, so consider how you plan to wear or display your amulet.
Pra Pid Ta Luang Phu Bun in Thai amulet publication
Once you have your amulet, it’s important to care for it properly to maintain its energy and effectiveness. Keep it in a clean and safe place, away from other metal objects that could damage it. You should encase it, or at least be gentle with it to avoid scratching or damaging the surface.

In Buddhism, the state of Nirodha, or “cessation,” is the ultimate goal of spiritual practice. This state is achieved through the renunciation of craving and desire, leading to the cessation of suffering and the realization of Nibbana, a state of perfect peace and freedom from suffering. Phra Pidta amulets are believed to embody this state of Nirodha, representing the meditator who has achieved enlightenment and renounced desire.

Pra Pid Ta Luang Phu Nak front and rear faces

Mahayana Buddhism goes even further, asserting that Nirvana is just the other side of Samsara. One who has realized this truth can achieve liberation from any form and transcend all duality, including the concept of liberation itself. In this sense, Phra Pidta amulets are not just symbols of protection, but of ultimate liberation.

Pra Pid Ta Pum Bpong Luang Phu Sukh Wat Pak Klong Makham Tao

Phra Pidta

Thai Pra Pid Ta amulets are fascinating votive tablets, and spiritual objets d’art, that hold great spiritual significance in Thai Buddhist culture. They are believed to offer protection and connect the wearer with the divine, embodying the state of Nirodha and ultimate liberation from suffering. Whether you are a collector, a spiritual seeker, or simply curious about this fascinating aspect of Thai culture, Phra Pidta amulets are well worth exploring. By choosing an authentic amulet and caring for it properly, you can tap into the power and mystery of these miniature Buddhist arts.