A Scholarly Monograph on the Rian Kring Solos Tat Nuea Solos 16 – 66th Birthday 1st Edition Amulet 2518 BE by Ajarn Chum Chai Kiree
The Rian Kring Solos Tat Nuea Solos 16 amulet, released in 2518 BE to commemorate Ajarn Chum Chai Kiree’s 66th birthday, represents a significant artifact within the extensive pantheon of Thai Buddhist occultism and Theravada devotional practice. This specific edition, designated as the ‘1st Edition Amulet 2518 BE’, holds particular distinction due to its intricate alchemical composition, rigorous consecration rituals, and the profound spiritual legacy of its creator, Ajarn Chum Chai Kiree, a preeminent lay master from the Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery. The nomenclature ‘Rian Kring’ refers to its coin-like form and the internal ‘kring’ bead, a rattling element integral to its esoteric function, while ‘Solos Tat’ signifies its composition from sixteen sacred elemental substances, a number steeped in cosmological and alchemical significance within various Indic traditions adapted into Thai magical arts.
The theological importance of the Rian Kring Solos Tat extends beyond its physical attributes, encapsulating core tenets of Theravada Buddhism blended with indigenous animistic and Brahmanical beliefs that characterize Thai popular religiosity. Amulets, in the Thai context, are not mere objects of superstition but tangible receptacles of blessings, merit (Bucha), and protective energies derived from the spiritual attainments of their creators and the efficacy of the consecration rites. The presence of Pra Pakawambodee, often depicted as Pra Pid Ta Nirodha Buddha, on the reverse face, imbued with a Kring bead containing Solos Tat Elemental relics, further amplifies its spiritual potency. Pra Pid Ta, the ‘closed eyes’ Buddha, symbolizes profound meditative absorption, freedom from worldly distractions, and often confers invulnerability (Kong Grapan Chadtri) and protection against harm (Klaew Klaad), aligning with the broader objectives of Ajarn Chum’s magical practice. The integration of this ancient iconography with Ajarn Chum’s own effigy signifies a synergistic convergence of venerated Buddhist ideals and the living spiritual authority of the master.
The ‘Solos Tat’ (Sixteen Sacred Elements) composition is not merely a material attribute but a theological statement. In many esoteric traditions, the number sixteen is associated with completeness, perfection, or a full cycle of manifestation. The meticulous selection and amalgamation of these specific minerals and artifacts, as detailed in Chapter 3, transforms the amulet from a mere metallic object into a charged repository of diverse elemental energies, harmonized and activated through specialized Wicha. This alchemical synthesis, known as ‘Nuea Solasa Loha Galai Tong’ (Gold Galvanized over 16 kinds of Sacred Artifact Alloy), is a testament to the sophisticated understanding of material science and spiritual metallurgy practiced within the Khao Or tradition. The inimitable surface sheen mentioned as a primary authentication criterion underscores the intrinsic spiritual and material integrity of the original creation, rendering it inimitable by lesser forgers.
As an ‘Ongk Kroo’ (master piece or reference model), this amulet serves a didactic purpose, allowing devotees and connoisseurs to study the authentic characteristics of Ajarn Chum’s work. Its theological importance is thus dual: it functions as a potent devotional object for personal protection and fortune, and simultaneously as an educational artifact for understanding the complex interplay of art, alchemy, and esoteric Buddhism in Thailand. The narratives surrounding Ajarn Chum’s miraculous abilities, from childhood feats of Kong Grapan to demonstrations of Metta Mahaniyom, imbue this amulet with a perceived efficacy directly linked to his undisputed spiritual authority. The Rian Kring Solos Tat 2518 BE is not merely a commemorative coin; it is a profound expression of faith, a medium for spiritual protection, and a tangible link to a powerful tradition of Thai Buddhist magic.
The Master and Lineage
Ajarn Chum Chai Kiree (พ.ศ. 2450-2525 BE) stands as an unparalleled figure in the annals of Thai Buddhist occultism, widely acknowledged as the greatest lay master in the living history of Thai Buddha Magic. Born in Pattalung, a province renowned as a cradle of esoteric knowledge and the home of the Khao Or tradition, Ajarn Chum’s life unfolded as a continuous testament to profound spiritual attainment and extraordinary magical prowess. His lineage traces directly to the esteemed Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery, an ancient and highly revered institution that has preserved and transmitted specialized Wicha (magical sciences) for centuries. His mentors included some of the most respected masters of his era, notably Ajarn Iad of Wat Don Sala, who served as his guide in the intricate pathways of magical sorcery after his disrobing from the Sangha.
Ajarn Chum’s innate abilities manifested from a remarkably young age. At just seven years old, he exhibited signs of preternatural power, as evidenced by a widely recounted incident where he disarmed a rifle merely by chanting an eleven-syllable Kata. This act resulted in the weapon exploding and breaking upon its subsequent discharge, profoundly impressing and instilling faith in his budding powers among the local villagers. Such miraculous events, documented and passed down through oral tradition and biographical accounts, laid the foundation for his lifelong reputation as a formidable practitioner of Kong Grapan (invulnerability) and other protective Wicha.
His formal spiritual training commenced with ordination as a Bhikkhu, under the tutelage of Pra Ajarn Kong, at Wat Chai Mongkol. This period of fifteen years within the Sangha provided Ajarn Chum with an intensive foundation in Buddhist scripture (Dhamma), meditation (Bhavana), and monastic discipline (Vinaya). This comprehensive monastic education, combined with his inherent spiritual gifts, equipped him with a deep understanding of the underlying principles that govern the creation and empowerment of sacred objects. During his time as a monk at Wat Chai Mongkol, he was notably present and actively participated in the extensive 16-day and 16-night empowerment ceremony for the world-famous Pra Pid Ta Hlaem Sai 2481 BE first edition amulet. This experience proved pivotal, as he judiciously retained a quantity of the sacred Chanuan Alchemical metals from that seminal smelting ceremony, metals that would later become crucial components of the 2518 BE Rian Kring Solos Tat coins.
Upon disrobing, Ajarn Chum transitioned from an ordained monk to a dedicated lay practitioner, further intensifying his study of the Buddha-Dhamma and advancing his mastery of occult sciences. He relocated to Pattalung, immersing himself fully in the Dtamnak Dtak Sila Khao Or tradition under the direct mentorship of Ajarn Iad. This phase of his life solidified his status as a legendary master of Khao Or Sorcery. His ability to decipher complex magical methods and his attunement to mysterious forces were exceptional, allowing him to innovate and perfect various Wicha, earning him widespread veneration.
Ajarn Chum’s legacy is replete with public demonstrations of miraculous magic, which captivated a generation of devotees and cemented his position as a Grand Master. One of his most iconic displays involved the “Noo Kin Nom Maew Metta Oil” (Mice Drinking Cat’s Milk Metta Oil). This demonstration, where baby mice and a lactating cat, smeared with the oil, peacefully coexisted and the cat nursed the mice, unequivocally showcased his mastery of Metta Mahaniyom (loving-kindness and popular charm) Wicha. He was also known for his “Nam Man Solos Mongkol” oil, which he applied to devotees’ heads before performing Kong Grapan Magic, further attesting to his systematic and ritualistic approach to magical practice. The consistent and undeniable real effects experienced by those who revered his amulets and sought his blessings have ensured that Ajarn Chum Chai Kiree’s reputation for potent magical power remains unrivaled, securing his permanent place as an occult legend within Thai history.
Alchemical Composition and Sacred Powders
The Rian Kring Solos Tat amulet of 2518 BE is distinguished by its exceptionally complex and esoteric alchemical composition, known as ‘Nuea Solasa Loha Galai Tong’. This term denotes an alloy formed from sixteen distinct kinds of sacred artifacts and elemental metals, subsequently finished with a gold galvanization. The concept of ‘Solos Tat’ (Sixteen Elements) is central to its magical efficacy, representing a synthesis of diverse cosmic energies and protective properties believed to be inherent within these rare materials. The meticulous selection and blending of these elements reflect an advanced understanding of traditional Thai metallurgy, geomancy, and occult science, characteristic of the Dtamnak Dtak Sila Khao Or tradition.
The sixteen sacred elements comprising the Chanuan metal for this amulet are enumerated as follows, each possessing unique spiritual attributes:
- Lek Lai: A revered ‘flowing metal’ or ‘adamantine substance’ believed to possess its own Deva, granting immense protective powers, often associated with invulnerability and warding off evil.
- Jao Nam Ngern: A blue-hued mineral, often found in sacred caves, valued for its protective and auspicious qualities.
- Gold: Symbolizing purity, wealth, and spiritual illumination, it is a universal element of auspiciousness.
- Silver: Represents lunar energy, purity, and spiritual refinement, offering protection and enhancing spiritual insight.
- Bronze: An alloy historically used for Buddha statues, signifying spiritual longevity, strength, and merit.
- Copper: Associated with healing, energy conduction, and protective properties, widely used in sacred metallurgy.
- Brass: Valued for its durability and acoustic properties, often imbued with general protective blessings.
- Leaden Mineral (Takua Nam Nom, etc.): Different types of lead possess varying esoteric properties, often used for Kong Grapan (invulnerability) and Maha Ud (bullet-proofing).
- Wolfram Mineral: A rare and hard metallic element, likely chosen for its inherent strength and perceived ability to withstand negative forces.
- Rae Jakr Narai (Vishnu’s Chakra Mineral): Minerals associated with Vishnu’s divine discus, symbolizing supreme protection, power, and the ability to overcome obstacles.
- Rae Sangkwanorn (Ayuttaya temple roof leaden nails): Historic leaden nails from ancient temple roofs, imbued with centuries of prayers and blessings from the Sangha and devotees, carrying potent protective energies.
- Rae Chin (Ancient Silvery Leaden Artifacts): Ancient lead artifacts, possibly from old Buddha images or sacred implements, holding historical and spiritual accumulation of blessings.
- Rae Dtakua Dam (Black Lead Mineral): A specific type of lead known for its dense protective qualities, especially against black magic and physical harm.
- Rae Dtakua Thuean (Wild Leaden Mineral): Raw, unrefined leaden minerals, believed to retain potent, untamed natural protective energies.
- Rae Lek Nam Pi: Iron ore from Nam Pi, a legendary source in Uttaradit province, famous for yielding steel of exceptional strength and spiritual power, used historically for royal swords and potent amulets.
- Rae Yord Pra Prang (metal from the top of the old temple Chedi Stupa): Metal fragments from the apex of ancient stupas, symbolizing enlightenment, connection to the divine, and imbued with profound sacredness from countless venerations.
The amalgamation of these materials created a ‘Chanuan Metal’ of unparalleled potency. This base alloy was then treated with ‘Galai Tong’, a gold galvanization process, which not only conferred a distinct and recognizable aesthetic sheen but also enhanced its spiritual properties, linking it to the auspiciousness of gold. The inimitable quality of this surface sheen is a critical authentication criterion, a feature that counterfeit editions have notoriously failed to replicate accurately.
Within the reverse face, specifically within the Pra Pakawambodee (Pra Pid Ta) effigy, a ‘Kring bead’ is embedded. This bead contains ‘Solos Tat Elemental relics’, which are pieces of the sacred Chanuan metal. The ‘kring’ (rattling) sound it produces when shaken is not merely an auditory feature; it is considered to be the voice of the Buddha or Devas, announcing their presence and spreading blessings. The material for this internal kring bead is particularly significant, as it was directly sourced from the sacred Chanuan Alchemical metals conserved by Ajarn Chum from the seminal Pra Pid Ta Hlaem Sai 2481 BE ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, highly revered empowerment ceremony imbues the 2518 BE Rian Kring Solos Tat with a historical and spiritual continuity, amplifying its perceived power and lineage.
The intricate composition of these sacred materials, guided by the principles of Wicha Solos and the expertise of Ajarn Chum, signifies a profound alchemical act. It transforms inert matter into a living repository of potent magical energy, designed not only for physical protection but also for spiritual elevation and auspicious fortune, solidifying the amulet’s status as a pinnacle of Thai sacred metallurgy.
Sacred Empowerment and Wicha
The consecration of the Rian Kring Solos Tat Nuea Solos 16 amulet was an extraordinarily rigorous and protracted process, deeply rooted in the ancient Wicha Solos tradition and overseen by Ajarn Chum Chai Kiree. This elaborate empowerment ritual is a cornerstone of the amulet’s perceived potency, reflecting a meticulous adherence to esoteric protocols designed to imbue the sacred objects with profound spiritual energy and protective powers. The blessing ceremony for these amulets was conducted in a manner consistent with the revered Pid Ta Hlaem Sai of 2481 BE ceremony, a testament to the continuity and authenticity of the Wicha employed.
The initial phase of empowerment commenced at the Samnak of Ajarn Chum, a site imbued with the master’s spiritual presence. Here, Ajarn Chum engaged in the arduous practice of ‘single individual empowerment’ for each coin, one by one. This labor-intensive method, characteristic of the Wicha Solos, required immense concentration and spiritual fortitude. The empowerment proceeded continuously for a full sixteen days and sixteen nights. During this marathon period, Ajarn Chum invoked and beseeched various powerful Devas and venerated masters to manifest and assist in the consecration. Among those summoned were Luang Por Tuad, a legendary and highly revered monk known for his miraculous powers; Luang Por Kong, Ajarn Chum’s own venerable monastic mentor; Khun Phaen, the legendary warrior hero renowned for his charisma and protective magic; and Pra Pikanes (Ganesha), the Hindu deity of wisdom, remover of obstacles, and patron of arts and sciences, whose inclusion highlights the syncretic nature of Thai occultism.
Following this extensive period of personal empowerment at his Samnak, the amulets were then transported to the venerable Wat Traimit Voraram in Bangkok. Here, the consecration process continued within the Uposadha (ordination hall) Shrineroom of the temple for an additional seven days and seven nights. The Uposadha, as the most sacred space within a Buddhist temple, is traditionally utilized for high-level blessings, benefiting from the accumulated spiritual energy and merit of countless generations of monastic practice and Dhamma recitation. This dual-location empowerment, combining the intimate power of the lay master’s Samnak with the institutional spiritual authority of a major temple, signifies a comprehensive and multifaceted approach to consecration.
The final phase of empowerment culminated on Thursday, 8th May 2518 BE, a date coinciding with the annual Wai Kroo (Homage to Teachers) ceremony of Ajarn Chum. This auspicious day, dedicated to honoring one’s gurus and continuing their lineage, served as the perfect occasion for the amulets to receive their ultimate blessing before being distributed to devotees. The coordination of the release with his 66th Birthday Edition further imbued the amulets with his personal spiritual milestone and accumulated merit. This elaborate ritual regimen, incorporating prolonged meditative absorption, invocation of powerful spiritual entities, and blessings within highly sacred spaces, underscores the profound Wicha and unwavering dedication invested by Ajarn Chum in the creation of these Rian Kring Solos Tat amulets.
It is a little-known fact that an initial edition of the Rian Kring Solos Tat was actually produced in 2517 BE, with the year embossed accordingly. However, Ajarn Chum deemed the image on these amulets to too closely resemble an ordained monk, a representation he considered disrespectful to the Sangha. Consequently, he forbade their release. In response to the earnest beseeching of his devotees, a revised edition was commissioned and subsequently released in 2518 BE, featuring a newly designed image and the updated date. This detail highlights Ajarn Chum’s profound respect for monastic protocols and his commitment to producing amulets that were both spiritually potent and aesthetically appropriate, further solidifying the 2518 BE edition’s status as the definitive and intended release.
Iconographical and Aesthetic Appreciation
The Rian Kring Solos Tat Nuea Solos 16 of 2518 BE presents a sophisticated iconographical program and distinctive aesthetic qualities that are crucial for its appreciation and authentication. As a ‘Rian’ (coin amulet), its design integrates portraiture, sacred geometry, and symbolic Buddhist figures within a metallic medium. The dual-sided nature of this amulet provides a rich narrative, depicting the revered master Ajarn Chum Chai Kiree on the obverse and the potent Pra Pakawambodee (Pra Pid Ta) on the reverse, each contributing to its overall spiritual efficacy and artistic merit.
The front face of the amulet features a ‘Kreung Ongk’ (Half Torso Cameo Bust) image of Ajarn Chum Chai Kiree. This depiction captures the likeness of the master, rendered with a respectful formality that conveys his spiritual authority and wisdom. Surrounding his effigy, the words ‘Solos Tat Ajarn Chum Chai Kiree 66 Pi Run 1 2518’ are embossed along the edge. This inscription explicitly states the amulet’s identity, its creator, the occasion of its release (Ajarn Chum’s 66th Birthday), its designation as the ‘Run 1’ (First Edition) for that year, and the Buddhist Era date of 2518. Flanking Ajarn Chum’s head are the Khom Agkhara (ancient Khmer script) characters ‘Put’ and ‘To’. These two syllables are profoundly significant in Thai Buddhism, representing parts of the Buddha’s name and often used in meditative recitations (Buddhānussati) for protection and concentration. Their placement signifies the master’s adherence to Buddhist principles and his capacity to channel the Buddha’s blessings through his Wicha.
The reverse face is particularly noteworthy, featuring a Pra Pakawambodee (Pra Pid Ta) amulet ‘heat fixed’ onto the surface of the coin. Pra Pid Ta, or the ‘concealed eyes’ Buddha, is an iconic figure in Thai Buddhist art, symbolizing deep meditative absorption, non-attachment to worldly phenomena, and protection from all harms and evils. This particular Pra Pid Ta image is not merely a relief carving; it is a distinct, smaller amulet that has been integrated onto the main coin. Crucially, this Pra Pid Ta amulet contains a Kring bead of Sacred Elemental Substance (Tat) inserted within. The material for this Kring bead is historically significant, having been sourced from the renowned Pra Pid Ta Hlaem Sai 2481 BE first edition amulet ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, celebrated amulet bestows additional layers of authenticity and spiritual potency upon the 2518 BE Rian Kring Solos Tat. The Kring bead, emitting a subtle rattle when shaken, is believed to signify the awakening of blessings and the presence of divine protection.
Aesthetically, the Rian Kring Solos Tat is characterized by its ‘Nuea Solasa Loha Galai Tong’ composition. The gold-galvanized surface over the sixteen kinds of sacred artifact alloy imparts an inimitable sheen and color, which serves as a primary criterion for authentication by experts. The consistent failure of counterfeit editions to replicate this unique surface quality underscores the complexity of its original fabrication process and the authenticity of the master’s technique. The precision of the casting, the clarity of the embossed text, and the distinct features of both Ajarn Chum and the Pra Pid Ta iconography are all critical points of aesthetic and metallurgical scrutiny. The overall presentation reflects a blend of traditional artistic conventions and esoteric symbolism, resulting in an amulet that is both visually striking and replete with spiritual meaning.
Ritual Practice and Worship
The veneration and ritual practice associated with the Rian Kring Solos Tat Nuea Solos 16 amulet extend beyond mere possession; they involve specific protocols and devotional acts designed to activate and maintain the amulet’s spiritual efficacy. These practices, known as Bucha, are integral to Thai Buddhist and occult traditions, forming a reciprocal relationship between the devotee and the sacred object and its creator. The proper engagement with such an amulet involves specific Kata (sacred incantations) and adherence to certain rules of conduct, which are understood to align the devotee’s intentions with the protective and benevolent forces embodied within the amulet.
The recommended Kata Bucha for Pra Krueang of Ajarn Chum Chai Kiree begins with an initial invocation, followed by a standard Buddhist reverence. The specific Kata provided for this amulet is:
Na Rong Hai – Na Maa Khao Haa – Na Jidtang Maa Ni Maa Maa – Jidtang Maa Ni Maa Maa (Recite 3 Times)
This initial Kata is typically chanted with focused intention, often related to attracting Metta Mahaniyom (loving-kindness, popular charm) and financial prosperity, drawing others towards the devotee. It is a formula intended to create an aura of appeal and positive influence.
Following this, the devotee proceeds with the traditional Buddhist homage:
Na Mo Tassa Pakawadto Arahadto Sammaa Samputtassa (Recite 3 Times)
This chant, venerating the Blessed, Noble, and Perfectly Enlightened Buddha, is a foundational practice in Theravada Buddhism, establishing a connection to the Triple Gem (Buddha, Dhamma, Sangha) and purifying the mind before further spiritual engagement.
The final specific Kata for empowerment is:
I Sawaasu Susawaa I – A Sang Wi Su Lo Bu Sa Pu Pa (Recite 3 Times)
This sequence of Khom Agkhara syllables constitutes a potent Wicha Kata, likely carrying layers of meaning related to protective spells, invulnerability, and auspicious blessings. Such Kata are often condensed forms of longer incantations, where each syllable represents a specific mantra or cosmic principle, activated through focused recitation. The repetition of these Kata is intended to awaken the latent powers within the amulet, resonating with the energies imbued by Ajarn Chum during its consecration.
Beyond these specific chants, devotees are expected to uphold general Buddhist ethical precepts, such as the Five Precepts (Panca Sila), to maintain a pure mind and body, which is believed to enhance the efficacy of any sacred object. Respectful handling of the amulet, placing it in a high and clean location when not worn, and avoiding morally reprehensible actions are considered essential. Regular offerings of flowers, incense, and candles (Bucha Phra) may also accompany the chanting, symbolizing devotion and respect for the Buddha, Dhamma, Sangha, and the lineage of masters like Ajarn Chum.
The rattling of the Kring bead within the amulet is not just a sound; it is interpreted as a manifestation of divine presence or the awakening of spiritual energy. Some practitioners may gently shake the amulet before chanting or making wishes, believing the sound clarifies intentions and signals the Devas. The act of wearing the amulet is itself a form of continuous Bucha, keeping the blessings in close proximity to the devotee. The Rian Kring Solos Tat amulet, therefore, functions as a powerful tool within a holistic spiritual practice, where the devotee’s faith, ethical conduct, and ritual engagement synergistically amplify the inherent protective and auspicious powers consecrated by Ajarn Chum Chai Kiree.
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