Pra Pid Ta Pim Chalud Nuea Pong Thak Chueak Jum Rak Jeen Boran Luang Phu Iam Wat Sapan Sung

A most ancient, rare, and preferred version of the Immortal Classic, an Ultra Rare Pra Pid Ta Thak Chueak Long Rak Jeen Boran cord-bound lacquered amulet, of the Great Kroo Ba Ajarn of Wat Sapan Sung of Ancient Times, Luang Phu Iam. Luang Phu Iam was the Originator of the Dtamra Pra Pid Ta of Wat Sapan Sung, which was continued forward after him, by Ajarn Chuea, Luang Phu Glin, Luang Por Tong Sukh, and Luang Por Waas.

Pra Pid Ta Pim Chalud Nuea Detail 1

This Pra Pid Ta of Luang Phu Iam, is a cord wrapped large size seated Buddha, with hands covering the eyes, and has the perfect features and aspects of the Pim Chalud Niyom Class Model amulet. The amulet is made from Sacred Powders with Sinjana cord wrap, and Rak Chart Jeen Ancient Red Chinese Lacquer dip coating. The cord wrap is in the style known as ‘Ta Khai Paeth’ meaning ‘diamond net’ which refers to the God Indra, and his Diamond Net (Indra’s Net), which is of course, a cosmological reference to the god spreading the stars out into space, in Vedic Legend.

Pra Pid Ta Pim Chalud Nuea Detail 2

The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute, for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.

Pra Pid Ta Pim Chalud Nuea Detail 3

The Pra Pid Ta of Wat Sapan Sung is known in two major Pim (models), namely the Pim Chalud (Blind Man model), and the Pim Dtapap (Terrapin model). Mostly the amulets would be covered in Lacquer, with some very few exhibits in pure powders, and a very few pim Yai large models wgich were bound with sinjana cords, and most often lacquered.

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Others can be found to have had the lacquer cleaned off them by devotees in later years. It is known that Luang Phu Glin, one of the Great Apprentices of LP Iam, and Masters of the Wicha Pra Pid Ta Wat Sapan Sung, was allergic to Lacquer, and so his versions never had lacqer on them and were pure powders. Luang Por Tong Sukh and Luang Phu Iam however, would more often than not dip the Pra Pid Ta in lacquer as a protective layer.

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All masters have followed the same design and method of lacquering, resulting in the amulets of each master being very similar in design, and mostly can only be differentiated by estimation of the age of the lacquer and Muan Sarn Sacred Powders in order to determine which Generation of Master the amulet came from.

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The design is inimitably recognizable as a Pim Chalud (sloping curved legs) model, with plump belly, and details that are seductive to the eye, and have become to be known as the style of Pid Ta Wat Sapan Sung, which has been continued by those Masters who followed him, & for which all Pra Pid Ta of Wat Sapan Sung have come to be recognized for

Luang Phu Iam Pathomanam, was born in 2359 BE, and ordained at age 22 in 2381 BE, and passed away in 2439 BE after 59 Years of Ordained Life. He is considered the greatest Kroo Ba Ajarn of the Magical Lineage of Wat Sapan Sung Temple, who created the world famous Pra Pid Ta of Immortal Legend we know to this very day. The Pra Pid Ta Luang Phu Iam is one of the Eminent Members of the Benjapakee of Pra Pid Ta (Top Five Pra Pid Ta Amulets) of all time. The Pra Pid Ta Luang Phu Iam Wat Sapan Sung is considered to be a ‘diamond in the world of Pra Pid Ta’, and is the fervently sought after amulet of the serious devotee and collector.

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Luang Phu Iam, was the original root Guru (Kroo Ba Ajarn Yai) of the great Luang Phu Glin of Wat Sapan Sung, and of the Highly revered Luang Por Tong Sukh (Wat Sapan Sung), who learned, mastered, inherited, and continued his lineage Wicha. Luang Phu Glin and Luang Por Tong Sukh carried the Wicha Pra Pid Ta Wat Sapan Sung further, taking it beyond the lifetime of one single Master, and maintaining the Power and Popularity which Luang Phu Iam had brought to the Pra Pid Ta Wat Sapan Sung. The Dtamra has now been continued by Luang Phu Waas, who inherited the Wicha further into the present day.

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The Temple of Wat Sapan Sung in Nontaburi, is a temple with 4 generations of famous master monks of Pra Pid Ta amulets (written in 2018), all of whom have become extremely revered each in their own time, for the continuance of the Wicha of Pra Pid Ta, Takrut, Rian, and other amulets of this Magical Temple Lineage.

Wat Sapan Sung, and the Pid Ta amulets for which the temple is world famous for, began its rise to fame with the appearance of the great Luang Phu Iam, and was passed down to Luang Por Glin, who passed it to Luang Por Tong Sukh, and now onwards to the current abbot Luang Phu Waas.

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The Muan Sarn Sacred Powders of the Pra Pid Ta were made from Sacred Powders collected by Luang Phu Iam during his time traveling on Tudong in the forests, of the rarests and most magical herbs, flowers, pollens roots and vines. The most important ingredient which makes the Pra Pid Ta Wat Sapan Sung so powerful is of course his addition of the Pong Yant Maha Solos Mongkol Yantra Powders, and the Pong Yant Trai Saranakom Triple Gem Yantra Powders. This Yantra was a special spell which Luang Phu iam would embed within the powders and within his Takrut, and is said to have incomparably powerful powers of protection and of lucky fortunes attraction.

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The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.

Luang Phu Iam’s amulets are many-fold, ranging from his famous Pra Pid Ta, Rian Kanajarn Monk Coins, and many talismanic charms such as Takrut, Look Om, Hmak Tuy. Amongst his most preferred amulets are of course the Pra Pid Ta, and the Roop Lor Luang Phu Iam. Other preferred amulets are the Rian Sema Block Ueam, and Rian Khaw Hlam Dtad, as well as various other Rian Sema type coins. Some of his amulets can fetch thousands and even tens of thousands of dollars for rare preferred block presses.

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It is said that the Pra Pid Ta of of all 5 Wat Sapan Sung Masters (Iam, Chern, Glin, Sukh, Waas) are collected with equal fervency and preference by devotees, the only difference between the amulets of these three masters being the age and the price. All of the Masters who followed Luang Phu Iam, would use old powders which were passed down from Luang Phu Iam through one generation to the next.

His guidance to the younger Samanera novice monks was excellent, which led to the temple having only well practiced Monks residing, which brought even more reverence from the local community of devotees, for the temple was seen as a true place of practice, with only pure monks residing.

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It is said that Luang Phu Iam made amulets in the Pim Chalud (small and large sizes), and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum, Sader Jun, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model). The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.

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Below : close up Macro image of the aged Rak Chart Jeen Boran acient Chinese Lacquer, revealing the natural ageing characteristics of a true Pid Ta Luang Por Iam

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The Pra Pid Ta of Wat Sapan Sung is a very preferred and popular amulet, for its undisputed powers, which have been repeatedly confirmed over the years with so many stories in the newspapers about miraculous events happening to devotees who wore the Pra Pid Ta Wat Sapan Sung of LP Iam.

Below: Luang Phu Iam, of Wat Sapan Sung

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Below: Luang Phu Glin, of Wat Sapan Sung

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It is said that the Pra Pid Ta of all Msters, Luang Por Tong Sukh, Chern, Glin, and Waas, are just as powerful as each other, and can be used instead of Pra Pid Ta Luang Phu Iam, which are of course, coming from the originator, much more highly priced, and in the domain of the wealthier devotee. The amulets of all three Masters are collected with great fervency and preference, by devotees, the only difference between the amulets of all these masters being the age and the price, ant prestige. Luang Por Tong Sukh would for example, use old powders which were passed down from Luang Phu Gling, which Luang Phu Glin in turn had received from Luang Phu Iam.

Below LP Tong Sukh

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It is said that Luang Phu Iam made amulets both the Pim Chalud and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum,, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model).

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Pra Pid Ta Pim Chalud Nuea Detail 21

 

 

The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.

How to Chant Kata Pra Pid Ta

Kata Pra Kawambadee

(This kata is for increasing ones wealth and belongings and good fortune);

Namo Puttassa Kawambadtissa

Namo Tammassa Kawambadtissa

Namo Sangkassa Kawambadtissa

Sukha Sukha Warang Na Mo Puttaaya Ma A U

Tugkhang Anijjang Anatta Jewa Segkhaa Tammaa Yataa Put Mo Na


Kata Bucha Pra Pakawambodee Pid Ta Sangkajjai

Pra Pid Ta Pim Chalud Nuea Detail 22


How to Pray to Thai Amulets (Chanting Kata);

How to Pray to Thai Amulets

The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.

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Pra Pid Ta Maekasit Thak Khorb Luad See Tong Pla Hlai 2460 BE Pim Dtor Baeb Dtaeng Luang Por Tap Wat Anong

A rare version framed at the temple, and a Pristine condition Centenarian Amulet of immense rarity, and a very ancient and sacred Wicha, the Pra Pid Ta Nuea Maekasit Alchemical Leaden Mercurial-Metal amulet of LP Tap, in Pim Dtor (1.6 x 1.5 Cm). This exhibit has original wire frame with fixture encasement, in See Tong Pla Hlai Golden Rainbow Flamed color, and a highly preferred Master-Class Pra Niyom amulet from the great Luang Por Tap of Wat Anongkaram (commonly known as ‘Wat Anong’).

Pra Pid Ta Maekasit Thak Detail 1

Pra Pid Ta Maekasit Thak Detail 2
Free registered air parcel shipping worldwide is included with this item. This amulet comes with a free download of a high-res pdf of the 103 page ebook “Pra Pidta Loha Metallic Amulet Encyclopedia“, included for download after purchase.

The Pra Pid Ta Maekasit, along with the Look Om Maekasit, & Pra Pim Son Ha, are the most famous and outstanding amulets of the Pantheon of Luang Por Tap. The Pid Ta Maekasit was made in several small design variations, Pim Chalud, and Pim Tammada models, both of which were made in Pim Lek, Klang and Yai (small, medium and large).

Below; example of a Pid Ta Pim Chalud elongated model amulet (right page)

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Pra Pid Ta Maekasit Thak Detail 4

Below : example of a Pid Ta Tammada Pim Dtor Klang medium size model amulet

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Each model differs slightly depending on which block press. regardless of each block press, the amulets were released in two forms, ‘Baeb Dtaeng’ (filed down into a smooth and eloquent outer border), and ‘Baeb Mai Dtaeng’ (unfiled with wider irregular borders).

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The Pantheon is also split into subcategories of Pim Dtor (Dtaeng and Mai Dtaeng, in small medium and large), Pim Chalud (higher more tapered angular model), Pim Maha Ud (bowed arms and legs model), Pid Ta Nang Yong (squatting model), the very rare Pim Gradum (button shape), and the Pim Siarn Hlaem (pointy head model).

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Luang Por Tap was an Olden Days Master Monk of the previous Buddhist Century, who was highly renowned for his Mastery of Alchemy, and Kata Akom Spellcasting Methods.

Below: all of the best known accepted major models of Pid Ta Luang Por Tap

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At that time, Somdej Pra Puttajarn Nuam was the abbot of Wat Anongkaram, and Luang Por Tap was a ‘Look Wat’ (one of the temple monks), but in truth, Luang Por Tap was much an elder monk to the abbot himself, and much more advanced in his practices.

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Luang Por Tap became immersed in the Wicha Len Prae Taat (Alchemical Metallurgy), and Mastered it until he could produce the legendary substance known as ‘Maekasit’ metallic alchemical alloy.

The Wicha Maekasit of Luang Por Tap was so famously powerful, that even the great Luang Phu Sukh of Wat Pak Klong Makham Tao in Chainat came, to exchange sorcery methods with Luang Por Tap, in order to obtain the Wicha Maekasit.

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Luang Phu Sukh then took this Wicha back to Wat Pak Klong Makham Tao, and made many famous amulets of his pantheon using the Wicha Maekasit of Luang Por Tap, such as the oblong shaped Pra Somdej Prapa Mondon Sum Rasamee.

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The Maekasit amulets of Luang Por Tap, are known to have different tones of color which shimmer through the metallic surface, tanging from silvery, to some most highly preferred exhibits with blue, golden or greenish metallic sheen, similar to the Bluebottle-Green-Purple metallic color of Lek Lai See Peek Malaeng Tap.

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There are a number of Great Master-Class amulets of Luang Por Tap, such as the Pra Pid Ta Maekasit, Look Om, and Prort Gror metallic Arahant Ball. Only very few Loom Prort Gror Were made, as they were used to place under the Uposatha Shrinerooms of Temples, and only handed out by Luang Por Tap on rare occasions.

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The most highly prized, rare and sought-after amulets of Luang Por Tap, were made during the time when both Luang Por Tap and the then abbot, Luang Por Nuam Puttasārō were both alive, and collaborating with amulets. Luang Por Tap’s amulet pantheon is one of the most fervently sought and collected in the high end amulet collector community, and are considered to be among the most powerful alchemical amulets of all Masters.

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Luang Por Tap made many models of amulets in Nuea Maekasit and Parort alchemical metals, some of the most well known being the Pra Pid Ta Maekasit, Pra Pim Pang Son Ha, Look Om Maekasit, the Look Prort Gror, and Pra Chayawat.

Luang Por Tap also inherited the Wicha Hung Nam Man Montra Saksit, for making Sacred Consecration Oil, from his Kroo Ba Ajarn Luang Por Nuam (6th abbot of Wat Anongkaram).

Luang Por Nuam’s amulets are even rarer to find than those of Luang Por tap himself, but it is Luang Por Tap who gained more National and International Attention. The first edition Rian Run Raek of Luang Por Nuam is especially sought after and carries an immensely high market value in the present era. However, only a few were ever made, and so they are very rarely seen.

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Luang Por Tap was also known to have been a close accomplice to Pra Sangkarach Pae of Wat Sutat, and Luang Phu Sukh ( Wat Pak Klong Makham Tao). it went on record many times that every time that Somdej Pra Sangkarach (Pae), would make an edition of the world famous Master Class Pra Kring and Pra Chayawat Wat Sutat, he would always invite Luang Por Tab to come and assist in the Buddha Abhiseka, and Nang Prok Empowerment Ceremonies, as a monk of Adept Sorcery.

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As to Luang Por Tap’s friendship with Luang Phu Sukh of Wat Pak Klong Makham Tao, it is said they were extremely intimate friends, as they were both from Chainat Province.

Luang Por Tap was born in 2374 BE, amd was ordained at a young age as a Samanera Novice Monk, and then disrobed to help his family, and later ordained a second time as a fully fledged Bhikkhu, in the year 2413 BE. At first, he resided at the temple of Wat Raman, for the first year, and then he moved to stay at Wat Anongkaram.

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Every time the rainy season retreat was over, Luang Por Tap would leave the temple, and wander the forests on Tudong, practicing Vipassana Kammathana Mindfulness and Jhanic Meditation, every year for 40 years, developing immensely advanced self control and self mastery, which caused Powerful Wicha to arise within his mind.

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After 40 years of Tudong Practice, he became too old to continue, and stayed permanently at the temple of Wat Anong from 2457 BE onwards. It was in this time, that Luang Por Tap began to apply his Wicha, and make amulets with Maekasit Metallurgy, using Alchemical Parort Mercury, Silver, Gold, Lek Lai, and sacred Iron Alloys.

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Most of his amulets would be versions of Pra Pid Ta Nuea Maekasit, with a range of other amulets and talismanic charms, which are however found in much lesser numbers, and are extremely rare, such as the Pra Pim Son Ha, Pim Prapa Mondon Sum Rasamee, Pra Pim Nakprok, Look Om, Takrut, and Look Prort Gror.

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Luang Por Tap’s famous Pra Pid Ta amulets are found in Pim Chalud, and Pim Tammada models, both of which were made in Pim Lek, Klang and Yai (small, medium and large), Pim Dtaeng and Pim Mai Dtaeng (refined, or not refined with filing).

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A very few amulets are sometimes found with a Yant, or Khom Inscription on the rear face, which are among the rarest of all his amulets, and considered to be World-Class Pim Niyom Masterpieces. Luang Por Tap made his powerful Maekasit amulets up to his passing in the year 2480 BE, making his pantheon now a centenarian collection from over a Century ago.
The Amulets of Luang Por Tap, are highly revered for Kong Grapan Chadtri Klaew Klaad Maha Lap Metta Mahaniyom Maha Ud power.

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How to Pray to Thai Amulets (Chanting Kata);

How to Pray to Thai Amulets

The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.

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Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 BE Luang Phu Jiam Wat Kampaeng

One of the Great Classic Pra Pid Ta amulets of the Chonburi Province, from the Great Olden Days Gaeji Ajarn Master Monk, Luang Phu Jiam of Wat Kampaeng; The Pra Pid Ta Ha Liam 5 sided frame Nirodha Buddha amulet, in Nuea Pong Kluk Rak, Sacred Powders with Herbal Lacquer admixture, and Unalome on rear face.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 3

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 2

Free Fed-Ex/DHL Shipping Worldwide Included Plus Offer of Free Casing with this exhibit. Luang Phu Jiam, was one of the Great and most highly revered and respected Monks of the Chonburi Province in his time, seen by both the Ordained Sangha, and his Devotees as a Maha Thera Master Monk with Miraculous Abilities.


Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 1

His Pra Pid Ta amulets are among the rarest and considered a highly niche collector scene type Pra Niyom Category amulet, that is highly renowned for its beautiful and inimitably original Artistic Design, and powerful effects, which have become attributed to this amulet.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 4

LP Jiam was born in the year 2398 BE, over a century and a half ago, during the time of His Majesty King Rama 4. He was ordained at Wat Kampaeng age 22, which is known by the fact that there is documentation in the Sangha records, that Pra Atigarn Jiam (LP Jiam), was the Upachaya Ordaining Monk of Wat Kampaeng, at age 44 after 22 years of ordination.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 5

The records also include the recording of his elevation in status on various occasions with Royal Deccrees, and eventualy became the Jao Kana (Archbishop) of all Temples in the Chonburi Province. He served the Faithful Buddhist Devotees of Wat Kampaeng, and indeed the temples of the whole Province, right up until his passing away during the reign of King Rama 6, in the year 2454 BE.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 6

The Pra Pid Ta of Luang Phu Jiam, is designed in the form of Pra Pid Ta Pakawambodee, and is classed as the No.4 top Pid Ta Amulet of all Chonburi Masters. Chonburi is perhaps the most famous {rrovince for its large number of great Masters of Wicha Pra Pid Ta, and most of the Great Pid Ta amulets of World Class Status are found to come from the Chonburi Masters. This makes it very difficult to explain just how popular a number 4 amulet is in the Pid Ta Category, due to the very many World Famous Pra Pid Ta Masters from this Province making such a large number of different Master-Class Pra Pid Ta , all of which are among the most collected and revered in the country.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 7

Kata Pra Pakawambodee

Kata Bucha Pra Pakawambodee Pid Ta Sangkajjai

Chanting this Kata, is Good for increasing wealth, attracting treasured possessions, popularity, business sales and promoted status. In addition, Pra Pid Ta amulets, have the special abstract magical quality of increasing your common sense, mindfulness and wisdom is also present within this amulet.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 8

The Pra Pid Ta amulet is considered to be an amulet with ‘Maha Ud’ and ‘Kong Grapan’ power (invincibility and gunstopping power), but is also made as a wealth bringer, in which case, the amulet will be called ‘Pra Pid ta Maha Lap’. In order to inflect a greater resonance for wealth attraction and auspicious blessings, in addition to the Maha Ud and Kong Grapan magic.

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 9

KATA PRA PID TA

How to Chant Kata Pra Pid Ta

Pra Pid Ta Ha Liam Hlang Yant Nuea Pong Kluk Rak 2430 Be Luang Phu Jiam Wat Kampaeng Detail 10


How to Pray to Thai Amulets (Chanting Kata);

How to Pray to Thai Amulets

The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.

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Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Rian Roop Muean L.P. Khaw Anālayō, in Nuea Tong Daeng 2520, a Classic and rare sacred Guru Monk Amulet from one of the Great Arya Sangha Tudong Forest Monks of the Eastern Province of Udorn Thani. Released in the year 2520 BE. The front face of the amulet features the image of Luang Phu Khaw of Wat Tham Gong Plae, in ‘Kreung Ongk’ Half Torso Cameo form.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

The rear face of the amulet has the Sacred Khom Agkhara Kata ‘Isawāsu Isawāsu Isawāsu – Idtipisō Wi Sē Sē I – I Mē Nang Puttadtang Sē I – I Sō Dtang Putta Bpi Dti I’, with the Dharma Chakra Wheel, with a Chalice beneath, with the name of the temple of Wat Tham Gong Plae, the Name of Luang Phu Khaw Anālayo, the Year ‘2520’ and the name of the Province of Udorn Thani embossed on the lower section of the amulet.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw Analayo of Wat Tham Glong Plae, in Nong Bua Lampoo, was a Gaeji Ajarn Master Monk of the Dhammayut Lineage of Ajarn Mun Puratto, who was highly revered and known for his Adept Mastery of Vipassana Kammathana Mindfulness Practice.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

He was a Master of the same Generation as the Great Luang Phu Waen Sujjino, and the Inimitable Luang Phu Doon. He is said to be an Arya Sangha who reached a High Stage of Enlightenment.He is known to have been highly acclaimed and respected by the Great Luang Por Ajarn Maha Bua.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw’s mortal remains turned into crystallised relics, which is considered to be a sign of having become Enlightened Being. Luang Phu Khaw Analayo was born on the 28th December in the Year 2431 B.E. in Ban Bor Khaneng, in Tambon Nong Gaew, in Ampher Amnaj Jaroen, in Udorn Thani Province. He was Ordained on the 2nd of May 2462 BE at Wat Po Sri, in Ban Bor Khaneng.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

His Upachaya (Ordaining Officer) was Pra Kroo Puttisak, the Bishop of Amnaj Jaroen, and Pra Ajarn Bun Jantr was his Pra Gammawājājarn (Prompting Officer). Luang Phu Khaw remained thereafter at Wat Po Sri for a further 6 Years, after which he left to travel on Tudong Solitary Forest Wandering.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

It was here that Luang Phu Khaw met and asked to study and practice under the Great Arahant Luang Phu Mun Puratto. Luang Phu Khawwas always intensely attracted to the practice of Vipassana Kammathana, and due to this interest, he also travelled onwards to Thonburi to the temple of Wat Plab, which was famous for its Advanced methods of Kammathana Vipassana.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

It was here that Luang Phu Khaw got the chance to learn Wicha with the Great Pra Sangkawara Luang Por Chum, maker of the famous Nam Tao Gan Fai Magic Gourd (known for its ability to prevent fires). The temple of Wat Plab has records in its written history annals of Luang Phu Khaw appearing to practice there, which confirms the truth of this.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw was also one of the few great Monks who was revered and often visited by His Majesty the King. Luang Phu Khaw passed away on Monday the 16th May 2526 BE at Wat Tham Gong Plae at the age of 94 Years, 4 Months and 18 Days Old in his 57th Year of Ordained life.

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

How to Pray to Thai Amulets

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean

Luang Phu Khaw Analayo 2520 BE Rian Roop Muean


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Rian (Metal Coins)

Sacred Coins and Medallions

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Masterpiece of Wat Phra Yat: Phra Pru Nang Pok Pho (2495 BE)

In the sacred lineage of Ayutthaya master monks, Wat Phra Yat stands as a beacon of alchemical wisdom and spiritual protection. Today, we unveil a truly exceptional artifact that challenges common misconceptions and offers a glimpse into the personal mastery of Luang Phor An Khantaro: the Phra Pru Nang (Pok Pho) Trial-Press Amulet of 1952 (B.E. 2495).

Phra Pru Nang Front Face

The exquisite front face of the Phra Pru Nang Pok Pho – Wat Phra Yat

The Lineage of Wat Phra Yat: From Master to Disciple

To grasp the significance of this amulet, one must understand the spiritual heritage of Wat Phra Yat. It begins with Luang Phor Klan Thammathoti, the foremost master of Ayutthaya and a legend of both Vipassana meditation and the occult sciences. His fishhook-type 1926 coins remain among the most sought-after in Thailand, known for their powers of invulnerability and protection.

His top disciple, Luang Phor An Khantaro, inherited the entirety of this sacred knowledge. In 1952, Luang Phor An decided to perpetuate the temple’s traditions by creating a new series of amulets. The miracle of this series lies in the base materials: sacred powders and fragments of broken 400-year-old Khun Paen amulets from the ancient Wat Yai Chai Mongkhon hoard.

Phra Pru Nang Rear Face

The rear face revealing the hand-inscribed Yantra and sacred additions.

Deciphering the Mystery: The “Trial-Press” Rarity

Collectors often believe that all of Luang Phor An’s 1952 series must be glazed. However, the truth known only to advanced specialists is that a “trial-press” (testing the mold) was always conducted before the final glazing. Some of these test pieces turned out so exceptionally sharp and perfect that the master set them aside to be specially consecrated and given to his closest disciples.

This uncoated specimen is one such rarity. It represents “original purity” that mass-produced glazed pieces cannot match. Under magnification, the clay body reveals a dense texture with natural oxidation patterns from the firing process, interspersed with white and orange sacred powder particles from the Wat Yai Chai Mongkhon hoard.

Sacred Details Close-up

The Three Sacred Elements on the Reverse

What elevates this piece to a one-of-a-kind masterpiece are the three elements on its back:

  1. Hand-Inscribed “Thao” Yantra: The master Yantra of the Wat Phra Yat line. The inscription is fluid, deep, and weighted, matching the specific curves passed down from Luang Phor Klan.
  2. Victory Candle Wax (Hyod Tian Chai): The orange-yellow stain is wax from the large candles used in the consecration ceremony, which has fully absorbed the power of the prayers and seals the sacred energy.
  3. Monk’s Robe Fragment (Jivara): Affixing a piece of the master monk’s robe is considered the highest form of blessing, representing purity, moral discipline, and an ultimate safeguard for the wearer.
Macro Detail

Conclusion: A Worthy Possession

Possessing this amulet means holding a “Chronicle of Sacred Art.” It documents the trial-press process and the personal benevolence of Luang Phor An. The owner is blessed by the lineage of Wat Phra Yat, gaining protection, immense charm, and prosperity in all endeavors.

Explore More Sacred Artifacts

Wat Prayat, or, 'Wat Prayatikaram' was built during the Ayuttaya Era and was earlier known as 'Wat Pob Yaat', which means 'The Temple of Meeting with Relatives'. Wat Prayat became nationally famous temple through the merits and amulets of two great Abbots, namely the Great Luang Por Glan, and his antecedent Luang Por An.

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The Rarest Blue Khun Phaen Prai Kumarn

Luang Phu Tim’s 2515 BE Masterpiece

In the high-end pantheon of Thai Buddhist amulets, few items command as much reverence as the Pra Khun Phaen Pong Prai Kumarn of Luang Phu Tim Isarigo (Wat Laharn Rai). Today, we are presenting a truly exceptional and rare exhibit: the Blue Khun Phaen 2515 BE Pim Yai. This certificated competition-class amulet represents the absolute pinnacle of the Nuea Khaw Hniaw Sukh (Sacred Sticky Rice) category, enhanced by an incredibly rare light blue jungle vine tincture.

The Alchemy of Sacred Materials

The foundation of this masterpiece is the Pong Prai Kumarn powder, a substance formulated through ancient Khmer necromantic Wicha. Luang Phu Tim instructed his lay disciples to procure specific sacred ingredients, including the skull of a woman who died in childbirth—a spirit known as Tai Tang Klom. Through profound Samadhi and Buddhist meditation, Luang Phu purified this lingering spirit, elevating it to the status of a “Half-Deity, Half-Prai,” capable of rapid worldly intervention while remaining entirely benevolent.

What makes this specific exhibit (SKU 04815) so rare is the admixture of alms rice and sticky rice from the master’s own alms bowl, combined with the rare blue herbal tint (Ya Wan See Fa). This tincture was made from a specific jungle vine and is much harder to find than the more common bronze or white versions.

Technical Markers and Authentication

This exhibit is a Block 2 (Block Tong Hlueang) press. A critical feature for collectors is the Takrut Maha Bpraab (a single large protective spell scroll) inserted into the rear face. Authentic examples with this single large Takrut are significantly rarer than those featuring the twin Takrut Sariga Koo.

Rear Face Blue Khun Phaen Prai Kumarn 2515 BE Luang Phu Tim
Rear face with Takrut Maha Bpraab inserted

Under the eye loupe, the surface reveals a “fluffy” and rich texture—a natural reaction of the Muan Sarn Sacred Powders over decades. The blue tincture has aged into a deep, bone-dry patina that is almost impossible to replicate with modern fakes.

Side View Blue Khun Phaen Prai Kumarn 2515 BE Luang Phu Tim

Miraculous Power and Blessings

The blessings of Luang Phu Tim’s Khun Phaen are world-famous for their effectiveness in:

  • Maha Pokasap: Attracting immense wealth and commercial success.
  • Metta Maha Niyom: Compelling mercy, charm, and kindness from others.
  • Klaew Klaad: Protection from deadly accidents and spiritual obstacles.
  • Maha Saneh: Seductive attraction and professional charisma.

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Certified Authenticity

This exhibit comes with a full Authenticity Certificate from the Associates of Amulets of Siam Thailand. The certificate includes a digital ID that can be scanned to verify the record on the society’s official database, ensuring your investment is 100% genuine.

Rear Face Blue Khun Phaen Prai Kumarn 2515 BE Luang Phu Tim
Certificate of Authenticity for Blue Khun Phaen 04815

Note: This amulet includes free express shipping worldwide and a custom handmade waterproof silver casing.


The Pra Khun Phaen Prai Kumarn of Luang Phu Tim is the most highly esteemed and world famous of all Pra Khun Phaen amulets. In recent years, the 2515 BE Series Took the Amulet World by Surprise and has now become the most sought after and preferred amulet of Luang Phu Tim in the present age, above and beyond the 2517 BE edition, with a whole new genre and world of amulet societies that have sprung up around this classic, and now legendary edition, along with various other classics such as the Pra Khun Phaen Song Pol (released between 2510 and 2515 BE).

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Bia Gae Aathan Mee Khorb Tao Ruean Hum Luang Phu Kam Wat Po Bplam Featured

Bia Gae Cowry Shell Animist Charm with Turtle Casing from the Great Luang Phu Kam, of Wat Po Bplam

A very rare and beautiful example of the turtle shape encased version of the Bia Gae Aathan, of the Great Luang Phu Kam, of Wat Po Bplam. The Bia Gae of Luang Phu Kam of Wat Po Bplam, in Ang Tong Province, is counted as one of the five ‘Benjapakee’ Bia Gae of all time, along with the other 4 being the Bia Gae of LP Rod (Wat Nai Roeng), LP Bun (Wat Klang Bang Gaew), Luang Por Perm (Wat Klang Bang Kaew) and Luang Por Pak (Wat Bote). It is believed by devotees, that the Bia Gae of Luang Phu Kam, have immense power to ward off demons, ghosts and evil eye spells, as well as dissovle curses, and protect against poisonous beasts, and jungle fevers. They are said to also possess Maha Ud Gunstopper magic, and Metta Maha Niyom Mercy Charm, that recalls good luck into one’s life. This particular exhibit is encased within the form of the Paya Tao Ruean Turtle

In the early era of his Bia Gae making, Luang Phu Kam would be able to get his ‘Bia’ cowrie shells from the local area around the temple, but after the year 2493 BE, as his Bia Gae became increasingly famous and renowned for their power, it became necessary to send devotees to places by the ocean, in order to find enough cowrie shells to satisfy the needs of devotees. As to the Channaroeng and Krang Pastes used to seal the Bia Gae, it was taken from stingless beesnests found in the forest. or taken from Jom Pluak giant termite nests which were found in the vicinity around the temple.

As the needs of devotees rose, there was not enough Muan Sarn available from these sources of magical ingredients, and Luang Phu Kam was forced to have to seek farther afield for the sacred ingredients necessary to continue making Bia Gae amulets in the numbers needed for his devotees.

The Bia Gae of Luang Phu Kam differ from those of other masters in their making method; Luang Pu Kam would smelt sacred leaden alloy in a pot until it liquified, and then pour it into the interior of bamboo sticks about one foot in length. The bamboo was then sealed with simple cloth, and the bamboo was quicly shaken and agitated. This would cause the cooling leaden sacred alloy to form into small pellets. These leaden pellets were then used to ‘feed’ the Parort Mercurial Metal. This caused the Mercury to make a different sound when shaking the Bia Gae, more like a rattle than a soft ‘thud’ from the mercury sliding around within interior of the Bia shell.

Luang Phu Kam would then take the Mercurial Alchemical substance and use Incantations to make the Parort Mercurial alloy flow into the Bia Gae shells. To do this, he would place the Bia Gae on a large tray, and use Ya Kaa grass to beat the tray whilst chanting Kata incantations, until the Parort Mercury would flow into the Bia shells of their own accord. Then they would be sealed with Chanaroeng, and a Takrut foil with Khom Agkhara inscriptions.

There are some special models, enclosed within a metallic casing, some oval with decorative borders, others shaped like a turtle. Very few special models (Dtua Kroo) were made, whereas most of them would be left bare, or cord wrapped with the shell poking out visibly. In the case of his Bia Gae that are not enclosed within metallic frames, the copper Takrut Tong Daeng is visibly affixed to the Channaroeng Paste which closes the mouth of the Bia shell. It is said that some devotees once removed the Parort Mercury, and that it was seen to glow with an aura, like neon light.

Once Luang Phu had finished the creation and primary empowerment process, he would take the Bia Gae into his Kuti hut and perform further solo empowerments in privacy.One can recognize the early, mid and later eras of Bia Gae, from the difference in Channaroeng paste found in the seal of the BIa.

Early era amulets will have Channaroeng paste from the stingless bee or the giant termite nests around the temple. Mid era ramulets have Channaroeng paste with Ya Ruea, a herbal paste often used by fishermen and sailors to seal their wooden boats against leakage with. The third and later era, is seen to be made from Ya Ruea mixed with Pong Ittijae Yantra powders.

Devotees would often take the Bia Gae of Luang Phu Kam to be specially framed at an artisan, and framed with gold, silver or other brazen metal type frames. The Artisans would always stamp the enclosure of the Bia Gae frame with the Thai letters ‘Hor Mor Ngor’ (หมง), or sometimes the word ‘Kam’ (คำ), or ‘Heng’ (เฮง). In the case of exhibits which have the word ‘Heng’ stamped on the frame, this was the name of the Artisan. In the case of exhibits that have the letters ‘Hor Mor Ngor’ (หมง), this was and still is the code stamp of the firm of the Hor Mor Ngor Artisans, who to this day still use the same Hor Mor Ngor stamp to encase amulets with custom metal frames.

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ABOUT PAYA TAO RUEAN

The Paya Tao Ruean, as far as amulets are concerned, is associated with the powers of luck, long life, good health, good fortune , kong grapan and klaew klaad. Long life is insinuated due to the long lifespan of the Turtle. Metta, because of the Turtle’s pleasant and non-agressive disposition. The Tao Ruean Magic imbues the elemental qualities of both Water and Earth, due to the amphibian reptilian nature of this creature. The Paya Tao Ruean Turtle is indeed a significant part of Thai folklore and Buddhist beliefs. The turtle is considered sacred and holds a special place in Thai culture. While I cannot confirm every detail of the story you mentioned, I can provide information based on the general understanding of the Tao Ruean Turtle in Thai mythology and Buddhism. The Tao Ruean Turtle is believed to be an embodiment of Lord Buddha in one of his past lives. According to the story you mentioned from the ‘Ha Roi Chati’ (500 Lives of Buddha), the turtle lived on a desert island atop a mountain, where he dedicated his life to practicing purity and morality.

In the tale, when sailors were shipwrecked on the turtle’s island and faced starvation, they resorted to desperate measures, including attempting to eat inedible Areca nuts. Eventually, they turned to cannibalism, with one of them dying and the others contemplating killing each other for survival. Moved by compassion, the Tao Ruean Turtle decided to sacrifice himself by offering his own body as food to save the starving sailors. His act of selflessness and mercy is considered a profound demonstration of the Buddhist virtue of compassion. The turtle’s noble deed allowed the sailors to safely return to port and survive. As a gesture of gratitude and reverence, people began creating replicas of turtles, either made from clay, metal, or carved from wood, to serve as objects of worship and remembrance. These turtle representations are often placed in homes, temples, or sacred spaces as a way to pay respect to the Tao Ruean Turtle and to remind individuals to cultivate compassion and uphold moral values. They are also believed to provide protection from dangers and bring blessings such as long life.

The story of the Paya Tao Ruean Turtle exemplifies the Buddhist teachings of compassion, selflessness, and the potential for spiritual growth and enlightenment through virtuous actions. It has become an integral part of Thai cultural and religious traditions, inspiring people to emulate the turtle’s virtues in their own lives.

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Bia Gae Thak Chueak Perd Hlang Mee Hoo Luang Por Tat Intachodto Wat Karuhabodee Circa 2480 BE Featured

Bia Gae Thak Chueak Perd Hlang Mee Hoo Luang Por Tat Intachodto Wat Karuhabodee, Sacred Cowrie Shell with 32 teeth Mercury Filled, and wrapped with cord. This exhibit is a Pim Perd Hlang Mee Hoo (opened hole, with pendant hoop), which is one of the preferred versions made by Luang Por Tat.

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Free EMS Express Airmail Shipping Wiorldwide is Included. Ancient Bia Gae Cowrie Shell Cord Bound amulet, of the Great Luang Por Tat, of Wat Karuhabodee, (first apprentice of Luang Phu Rod of Wat Nai Rong). This exhibit is a perfect ‘Dtua Kroo’ example for examination, for it possesses all the necessary facets and aspects of authenticity for students to examine and train the eyes with, and is hence not only a powerful amulet of immense repute, but also, most certainly a Dtua Kroo (Teacher Exhibit for Reference Study).

Luang Por Tat Intachoto was the 7th Abbot of Wat Karuhabodee temple in Bang Yee Chan in Bang Plad (Now part of Bangkok, then still countryside). He was ordained by the Great Luang Phu Rod of Wat Nai Roeng.

Luang Por Tat became the first apprentice in Wicha Saiyawaet and Puttasart Occult Magic and Buddha Magic to Luang Phu Rod, especially the Wicha Bia Gae, which was his first and foremost Wicha. He developed his methods of sorcery so far as to equal those of his Kroo Ba Ajarn Luang Phu Rod, and became equally recognised for his powerful Bia Gae amulets.

 

Both Luang Phu Rod of Wat Nai Rong, and Luang Por Tat himself have little recorded history about their biographical details, apart from what has been retold by aged members of devotees in olden days. Both Luang Phu Rod the Mentor, and Luang Por Tat himself, were equally highly renowned for Wicha Bia Gae Cowrie Shell amulets, and Hmak Tui.

The Bia Gae of Luang Phu Rod and Luang Por Tat, are considered among the legendary Talismanic Charms of Historical fame, and classed among the members of the ‘Benjapakee’ Top 5 Bia Gae amulets of all time, along with LP Bun, LP Kam, LP Perm and LP Pak.

Kata Bucha Bia Gae

He distributed them to his devotees constantly throughout his trajhectory, which resulted in many tales of success, miraculous ending of indebtment, lucky windfalls, and wondrous tales of lifesaving miracles from those who wore them.

This caused Luang Por Tat’s Bia Gae to become renowned around the whole nation, and eventially his fame and popularity spread devotees in other South East Asian countries, especially with those who were seekers of powerful magic, and serious collectors of authentic magical amulets of authentic Masters of Old.

When Luang Por Tat passed away (exact Date Unknown), the Wicha had already been passed down to his own apprentice Luang Phu Ploi, who also made many Bia Gae during his trajectory onwards after LP Tat, until the year 2491, when Luang Por PLoi made his last edition, and decided to leave Wat Karuhabodee, and passed the secrets of the Wicha of LP Tat on, to reside within the Grimoires of the temple of Wat Karuhabodee.

Luang Phu Ploi left Wat Karuhabodee, to return to his birth-land of Nakorn Sri Tammarat, leaving the Wicha Bia Gae of Luang Phu Rod. passed through Luang Por Tat, to remain at the temple of Wat Karuhabodee.

The Bia Gae of Luang Por Tat (and his Looksit LP Ploi) are said to be highly powerful protectors against black magic and poisonous animals, and to evade debts, and attract wealth, as well as for their evasive and protective powers, and the power to heal.

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Pra Pid Ta Maekasit Pim Hoo Gradtay with Certificate Hand Inscriptions - Luang Phu Nak Wat Huay Jorakhae Featured

Officially Certificated Pra Pid Ta (Pid Tawarn) Hoo Gradtay (rabbit eared) model of the sacred Maekasit alchemical metal amulet of the great Luang Phu Nak, of Wat Huay Jorakhae. Th Pid Ta Maekasit is a highly revered amulet created by the late great Thai monk Luang Phor Nak of Wat Huay Jorakhae temple in Nakhon Pathom, Thailand. The Pra Pid Ta, also known as “the closed-eye Buddha,” is a representation of the Lord Buddha in deep meditation, entering the state of Nirodha, and is believed to bring blessings of protection, good luck, and wealth to the wearer.

This item includes a free download of the Ebook “Pra Pid Ta Loha Ebook (printable version 212 MB)” and a 3 megabyte Light mobile version to carry on mobile phone for fast scrolling.

The Pra Pid Ta amulet created by Luang Phu Nak was made usually in Nuea Maekasit alcemical metal, but also in sacred loha chanuan bronze and other brazen metal mixtures (less often seen). I is said that Luang Phu Nak himself, was a great master of alchemical metallurgy, and the Wicha Pra Pid Ta. It found in medium and small sizes (Pim Lek & Pim Yai) and has various models sch as the Pra Pid Ta Hoo Gradtay ‘Rabbit Ears’ model.

It is believed that the Pra Pid Ta amulet of Luang Phu Nak has the power to protect its wearer from harm, bring good luck, and attract wealth and prosperity. Some of the Pra Pid Ta of LP Nak possess hand inscriptions scraped onto the surface of the metal, with Khom Agkhara and Sacred Yant.

Pra Pid Ta amulet represents a meditating Buddha entering into the state of Nirodha. Nirodha is the third of the Buddha’s Four Noble Truths and refers to the attainment of the cessation of suffering. The image of a meditating Buddha is representative of the amulet’s ability to bring peace and block out all forms of inauspicious events and bad luck, protect against all dangers and black magic. The amulet is believed to have the power to block out negative energy and to protect the wearer from harm due to the reputation of the creator and his spiritual energy.

LP Nak was a well-known Thai Buddhist monk and the abbot of Wat Huay Jorakhae temple in Nakhon Pathom, Thailand. He was well-known for his spiritual teachings and wisdom, as well as his ability to craft powerful amulets. His reputation as a powerful spiritual leader, combined with his ability to craft powerful amulets, ensures that his legacy lives on, and his amulets are highly sought after. He died in 1959, but his teachings and amulets are still revered and respected by many Thais and people all over the world.

Many people in Thailand and around the world believe that the Pra Pid Ta amulet of Luang Phu Nak is particularly powerful for Kong Grapan/Klaew Klaad Protection Magic, due to the reputation his Pid Ta developed over the years as many stories of lifesaving miracles were recounted by devotees who wore the Pid Ta of Luang Phu Nak. Luang Phu Nak was known for his deeply spiritual teachings, and his ability to create very powerful amulets, and many people believe that his amulets possess his spiritual mind energy even after his passing. The Pra Pid Ta amulet of Luang Phu Nak is also highly sought after by collectors and those interested in Thai Buddhism and culture. Many people consider it a valuable possession and it is often passed down from generation to generation as a family heirloom amulet.

The Pra Pid Ta amulet of Luang Phu Nak is a highly revered and powerful amulet created by the late Thai monk Luang Phor Nak of Wat Huay Jorakhae temple in Nakhon Pathom, Thailand. It is believed to bring blessings of protection, good luck, and wealth to the wearer, and is highly sought after by collectors and those interested in Thai Buddhism and culture. The reputation of Luang Phu Nak as a powerful spiritual leader, and his ability to create powerful amulets, makes this amulet particularly valuable and powerful.

LP Nak, was a Thai Buddhist monk who lived in the 19th- 20th century. He was the abbot of Wat Huay Jorakhae temple in Nakhon Pathom, Thailand. He was born in 2358 BE (1884) and passed away in 2452 BE (1972). LP Nak was known for his great compassion and spiritual wisdom, and was a great giver of spiritual teachings, as well as his skill in creating powerful amulets. He was highly respected by the local community and by other monks in Thailand. He was also known for his generosity and mercy, and his dedication to helping others.

During his tenure as abbot, he worked to strengthen the spiritual community at Wat Huay Jorakhae and to provide guidance and support to the local population. In addition to his work as an abbot, LP Nak was known for his skill in creating powerful amulets. He was able to create amulets using various materials, including clay, metal, and even human bone. His amulets were believed to possess spiritual power and provide protection to the wearer. They were often inscribed with sacred texts or mantras, and were highly sought after by the local population and by collectors. LP Nak’s amulets are very highly valued in the present day, and many people in Thailand and around the world believe that they possess spiritual power. His amulets are often passed down from generation to generation as a family heirloom, and are considered a valuable possession.

LP Nak may have passed away long ago, but his legacy continues to be felt in Thailand and around the world. He is remembered as a wise and compassionate spiritual leader, and his amulets are still highly sought after by aficionados, faithful devotees, collectors, and those interested in Thai Buddhism and Thai culture. To this very day, the lineage of abbots of Wat Huay Jorakhae still make and release Pra Pid Ta amulets of the Wicha passed down to them through a constant succession in the magical lineage of LP Nak.

The Pra Pid Ta amulet of Luang Phu Nak, is believed to be particularly powerful because it is believed to possess the magical energy of the monk who created it. As LP Nak is considered a highly respected and powerful spiritual leader, it is believed that his Pid Ta amulets will always possess his spiritual energy even after his passing, without ever fading. Thew Pid Ta Maekasit amulet, is considered the most famous and powerful amulet created by LP Nak.

Background Info on Pra Pid Ta

Since very early times in Thailand, Pra Pid Ta amulets, as well as Pra Pid Ta in the shape of Pha Yant and Bucha sculptures, have been made as objects of adoration and protection. Using the Buddhist sculpture and art that was accessible at the time, the artisans of that era developed a variety of styles and interpretations. Various Buddhas, Bodhisattvas, or Deities are fashioned into the posture of Pra Pid ta, or Pid Tawarn (meaning “closing the orifices”), to create the Pid ta posture (‘Pid Ta’ means “covering the eyes”). Pid Tawarn can seal 7, or 9 orifices (the number 7 is referred to as Pra Pid Sadtatawarn, while the number 9 is known as Pra Pid Navatawarn). The Pra Pid Ta amulet, also known as “the closed-eye Buddha,” is believed to bring blessings of protection, good luck, and wealth to the wearer.

The Pra Pid Ta amulet, represents a meditating monk entering into the state of Nirodha. Nirodha is the third of the Buddha’s Four Noble Truths and it refers to the attainment of the cessation of suffering. In Buddhist teachings, Nirodha is understood as the state of being where all mental defilements, such as ignorance, greed, and hatred, have been completely eliminated. This state is reached through the practice of meditation and the cultivation of wisdom, and it is considered the ultimate goal of Buddhism.

The third of the four noble truths, according to Buddhist tradition is defined as Nirodha Sacca (also spelt Nirodha Sacca in Pali; Nirodha Satya in Sanskrit). Sacca denotes “truth” or “reality,” whereas Nirodha means cessation or extinction. Therefore, the translation of nirodha sacca is generally “truth of cessation” or “truth of the cessation of suffering.” It explicitly refers to the cessation of Dukkha (suffering) and its causes; the resultant experience is defined as nirvana. Nirodha can indicate a variety of things, such as release, cessation, extinction, the end of dukkha, and “control or restraint.” The cessation of all unsatisfactory experiences and their causes in a way that prevents them from occurring again is what Nirodha Sacca means. It is their elimination, complete absence, cessation, and ceasing from existing.

The Pra Pid Ta image, is that of a meditating Buddha entering Nirodha, is representative of the amulet’s ability to bring peace, and block out all forms of inauspicious events and bad luck. It is believed that by wearing the Pra Pid Ta amulet, the wearer will be protected against all dangers and black magic. The amulet is believed to have the power to block out negative energy, and to protect the wearer from harm. The Pra Pid Ta Maekasit alchemical metal Norodha Buddha amulet, is a most famous amulet for self protection, with Kong Grapan Chadtri, Klaew Klaad, Metta, Maha Pokasap, and Maha Lap Magic.

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Kata Pra Pid Ta

Namo Puttassa Kawambadtissa Namo Tammassa Kawambadtissa Namo Sangkassa Kawambadtissa Sukha Sukha Warang Na Mo Puttaaya Ma A U Tugkhang Anijjang Anatta Jewa

Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets

Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days

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Hmak Tui Mad Chueak Sacred Areca Nut Cord Bound Lacquer Coated 2450 BE Luang Phu Iam Wat Hnang Featured

Sacred Hmak Tui Mad Chueak, cord bound lacquered Blessed Areca Nut, from the Great Luang Phu Iam, of Wat Hnang. The Hmak Tui Sacred Areca Nut amulet is one of the top World Famous Classic Pra Niyom Master Class Ancient Amulets from the Great Luang Phu Iam Suwannasarō (2375 – 2469 BE), of Wat Hnang (and Wat Ko Non). Estimated Mid Era Circa 2450 BE

Free Registered Air Parcel Shipping Worldwide is Included with this Amulet. The Hmak Tui is further eghanced in traditional fashion, with magical spellbound ritual cord wrap, with herbal laquer coating. This Hmak Tui is a very rare, but well documented model, which stands out for its classic and easy to recognize ageing characteristics, style of cord wrap, appearance of the lacquer, and of course, the emanation of the magical vibratyory energies imbued within the sacred areca nut amulet, by Luang Phu Iam.

Released in the Era that Luang Phu Iam was already abbot of Wat Hnang, in the decade between 2445 and 2450 BE. The amulet has been coated in Rak Dam Black Herbal lacquer, which was a common practice in Olden days, to preserve amulets and give them a long life. The Sacred Rak Boran ancient lacquer has gathered immense character in its surface appearance over the years, showing the natural aging characteristics, as is expected in that of an authentic Pra Niyom Class Ancient Amulet.

The Hmak Tui is estimated to have been made around 2440 – 2450 BE. Luang Phu Iam made amulets from an early stage, ever since the times he was still following his Mentor Luang Phu Rod, at Wat Ko Non. He began to make amulets long before his famous first edition Pra Pid Ta Yant Yung and Pra Pid Ta Pid Tawarn, which were released at Wat Hnang around 2440 – 2443 BE.

His famous and incredibly expensive Pra Pid Ta Yant Yung/Pid Tawarn were made from metallic alchemical metals, after Luang Phu Iam had moved there as abbot, and were made one by one, in the same method as Pra Pid Ta Wat Tong of Luang Por Tap (No.1 Pra Pid Ta Amulet of all Time).

Luang Phu Iam was a World Famous Master Monk of the previous Century, and maker of the Number 2 Amulet of the Top 5 ‘Benjapakee’ of Pra Pid Ta of all Thai Buddhist History, the Pra Pid Ta. His most famed of all were the Pra Pid Ta Yant Yung and Pra Pid Tawarn amulet.

Luang Phu Iam also made a large variety of other amulets, such as his famous hand carved Pra Pid Ta, many of them being originals from different artisans who hand carved them from various sacred woods, ivory, and other materials.

Luang Phu Iam is the No.2 Master of all History, renowned for Pra Pid Ta Amulets, and his Rare and Powerful First Edition 2467 BE Monk Coin, which fetches extremely high prices in auctions (Circa 100 Thousand Dollars).

Pra Pāwanā Gosol Thēra (Luang Phu Iam Suwannasārõ)

Luang Phu Iam was a born on Friday the 7th October 2375 BE. Luang Phu Iam was born a Citizen of Bang Khun Tian, whose household lived on the banks of the Klong Bang Hwa Canal, behind the temple of Wat Hnang. Luang Phu Iam was born during the reign of His Majesty Prabat Somdej Pra Nang Glao Jao Yuu Hua King Rama 3.

Luang Phu Iam was given the birthname of ‘Iam’ and his surname was ‘Tong U’. The devotees of Wat Hnang temple did not call him Luang Phu Iam, rather, preferred to call him ‘Luang Por Phu Tao’. People in General, and the collectors of the amulet appreciation societies like to refer to Luang Phu Iam as ‘Luang Por Wat Hnang’. His father and mother’s names were Mr. Tong, and Mrs. U, with the surname ‘Tong U’.

Luang Phu Iam’s family were market gardners, and were relatively prosperous. At the age of 9 years old, Luang Phu Iam was taken to the temple of Wat Hnang, to learn to read and write, and practice Khom Agkhara, under the tutelage of his first mentor, Luang Phu Rod, then Vice Abbot of Wat Hnang.

In the year 2387 BE, Luang Phu Rod then began to teach him Wicha Akom Buddha Magic and also to teach him in the Pali Sanskrit scripts, and the Khom Agkhara used for Magical Inscriptions. At the age of 11, in the year 2386 BE, Luang Phu Iam also went to study Pali Sanskrit with Pra Maha Yim at Wat Bovornives Voraviharn.

After he finished his studies with Pra Maha Yim, Luang Phu Rod then went to practice under the tutelage of Pra Pidok Gosol (Luang Por Chim), at Wat Liab. Thereafter, he returned to Wat Hnang, and ordained as a Samanera Novice Monk, and studied the Dhamma in his original place of learning at Wat Hnang. Luang Phu spent many years focused on study and practice, for about one decade, until the year 2394 BE.

Luang Phu was now coming of age where he should ordain from Samanera to become full status of an adult Bhikkhu, and had to go to the Royal Sanam Luang to take his Pali Sanskrit exams, which were at that time, done orally, answering in front of the teacher without any written questions to answer. Luang Phu did not pass the test. Because of failing his Pali exam, Luang Phu decided to disrobe and go to help his parents and relatives at home.

But Luang Phu only managed to remain a layman for three years, and his true calling became evident, and Luang Phu returned in the year 2397 BE to Re-Ordain as a Bhikkhu in the Buddha Sasanā at Wat Jom Tong, at the age of 22 years old.

Luang Por Gerd was his Upachaya Ordaining Officer, and gave Luang Phu Iam the Ordained Name of ‘Suwannasaro’. His Pra Gammawājājārn was Pra Tamma Chedi (Luang Por Jeen), with Pra Pawanā Gosol Thēra (Luang Phu Rod) as his Prompting Officer.

Once he had Re-Ordained again, Luang Phu Tao (Luang Phu Iam) went to stay at Wat Nang Nong, which was across the other side of the path to Wat Nang Nong. Here he continued his written studies of the Dhamma and Sorcery Grimoires, and Mastery of various Wicha, in the Samnak of Luang Por Jeen, with supplementary tuition from Pra Sangworn Wimol (Luang Por Hmen).

This time Luang Phu Iam went to finish his exams once more at Sanam Luang, and passed with flying colours. The ordained professor of Pali who was examining him, then said he had given very good translations, and invited Luang Phu Iam to come and practice at the same Samnak.

Luang Phu Iam however, refused, and continued with his usual trajectory. He then focused deeper on his practice of Vipassana Mindfulness Practice, and Puttakom (Buddha Magic) with Luang Phu Rod (who was now abbot of Wat Nang Nong).

Some time after the passing of his Mentor Luang Phu Rod, in the year 2441 BE, Luang Phu Iam was called upon by his Majesty King Prabat Somdej Pra Julajom Glao Jao Yu Hua (Rama 5), to become the abbot of Wat Hnang, and perform the duty of its maintenance and further development.

Luang Phu Iam proved to be a Great Abbot, and diligently restored and developed the temple and its facilities. Luang Phu Iam was a highly favoured Monk of His Majesty King Rama 5, and was more often than not always requested to attend the most important Blessing Ceremonies, and Buddhist Rituals of the Royal Palace. His name ‘Pra Pawana Gosol’ was bestowed upon him by his Majesty the King, at the time he was given the charge of Wat Hnang temple.

Luang Phu Iam then spent 27 Years working selflessly for the temple and devotees of Wat Hnang, for another 27 years, until his passing on the 26th April 2469 BE, at the age of 94.

LP Iam’s Pra Pid Ta Yant Yung metallic amulet, is equally highly regarded as top five, and revered for its Klaew Klaad Kong Grapan Chadtri Maha Ud power, and seen as the equal to the famous Pra Pid Ta Rae Bang Phai, and the Pra Pid Ta Wat Tong, and the Pra Pid Ta Pim Tapap of Wat Sapan Sung.

It can be seen from historical documentation, that Luang Phu Iam followed the footsteps of of Luang Phu Rod, in the same way that Somdej Pra Puttajarn (Dto) Prohmrangsri of Wat Rakang Kositaram had followed in the footsteps of his Mentor Pra Sangkarach (Sukh Gai Thuean). Luang Phu Iam hense masters the various Wicha with his diligence and unquestioning service to Luang Phu Rod as his Mentor.

This comparison is also extendible to the amulets of both Masters, just as Somdej Pra Puttajarn (Dto) Prohmrangsri learned the Wicha Pra Somdej from Somdej Pra Sangkarach Sukh (maker of the Pra Somdej Arahang Benjapakee Amulet), so, in turn, did Luang Phu Iam make powerful Pra Pid Ta and Pra Pid Tawarn amulets, in the same Dtamra (formula) of his Mentor Luang Phu Rod.

The third Comparison between the two Monks, reveals that both Somdej Pra Puttajarn (Dto) Prohmrangsri and Luang Phu Iam managed to attain the same fame and reverence as their Mentors, and their amulets became equally reputed for their magical power.

Luang Phu Iam created the same style of imagery as Luang Phu Rod for both kinds of Pid Ta amulets, his Bia Gae, Look Om, and Hmak Tui, and his Wicha is so equal in power to that of Luang Phu Rod, that one will often seen devotees collecting the amulets of both masters with equal fervency. It is not uncommon to see a high-end collector wearing a Luang Phu Iam amulet alongside one from Luang Phu Rod on the same necklace.

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Pra Pong Supan Pim Hnaa Gae Kru Wat Pra Sri Ratana Mahatat 700+Year Old Ancient Benjapakee Amulet and Authenticity Certificate Featured

A Truly Ancient Septa-Centenarian Pra Kru Amulet (over 700 years old in origin), the Pra Pong Supan Pim Hnaa Gae, in Nuea Din, with certificate of authenticity, this exhibit is in a dark colored sacred baked earthen clay. An all time ‘top 5’ classic amulet of the Benjapakee Family. 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 are seen to have been baked for a long time slowly, 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 version Pra Pong Supan Yord Tho Amulet, of which only very few were ever found

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 beautiful color tone to the surface of the Muan Sarn Sacred clay, accumulated over centuries,. This exhibit displays the presence of a very rich Muan Sarn admixture, and the surface sheen and detailed relief of the Buddha Image, combine to render an outstanding example of a Master-Class Pra Pong Supan amulet. The ears are elongated, 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 that most often one finds the presence of thumb or fingerprint line markings, or thumb indents on the rear face. 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. Some very rare versions in black Nuea Bailan Powders are also found, but only very rarely

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

Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets

Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days

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Pra Roop Muean Luang Por Thuat Nuea Krang LP Tong Sukh Wat Tanode Luang Featured

A very rare exhibit that is hardly ever encountered in the rpesent day, the Pra Pim Tao Rit Luang Por Thuat Wat Chang Hai, of Luang Por Tong Sukh. This amulet is renowned for its Extremely rich Nuea Krang Sacred Stingless Beepaste, and Putsa Paste Magical Muan Sarn, this amulet is most certainly a ‘Dtua Kroo’ (‘Teacher Model’ instantly recognizable and hence usable as reference of authenticity) This exhibit of the Pra Luang Por Tuad Pim Tao Rit in Nuea Krang, and a very beautiful early era amulet of Luang Por Tong Sukh,of Wat Tanode Luang. The amulet is in Nuea Pong Pasom Krang Kluk Rak, resinous sacred muan sarn, visibly aged, compliant with Krang or Lacquer from this Era. One of the most highly renowned and powerful amulets of the Great Master of Olden days, Luang Por Tong Sukh, of Wat Tanode Luang, in Petchburi.

Luang Por Tong Sukh was born in 2420 BE, and lived 80 years, until his passing in 2500 BE. He was, and remains in History, as one of the top masters of all time of the Petchburi region. whose powers of Kong Grapan Chadtri Klaew Klaad and Maha Amnaj were legendary. He made a number of different varieties of amulets, many of which are found in the high end Tamniab Wadthu Mongkol Pra Niyom (official catalogues of preferred amulets of the National Amulet Appreciation Societies).

 

Free Registered Air Parcel Shipping Worldwide

Free Registered Air Parcel Shipping Worldwide is Included with this Amulet, along with the offer of free Waterproof Casing if desired. Many of his amulets are eminent figureheads of the Pra Niyom Master Class category of amulets, and are extremely rare items to find.

Luang Por Tong Sukh was the Kroo Ba Ajarn of many other Great Monks of the following Generation, who are now famous names in their own right, beginning of course with the most obvious, Luang Por Phaew, Abbot of Wat Tanode Luang. It was Luang Por Phaew who inherited his Magical Wicha and also the Administration of the temple of Wat Tanode Luang as its Abbot. The Nuea Krang amulets of Luang Por Tong Sukh Wat Tanode Luang, are often found to be made from the famous Krang Putsa Magical Resinous Paste of the great Master Sorceror Monk of Wat Tanode Luang. Among the amulets with most preferred and holding renowned fame are the Takrut Pork Krang, the Look Om Nuea Krang, Pra Roop Muean LP Tong Sukh, and Pra Roop Muean Luang Por Tuad. Sometimes one may see a Sacred Guru Monk Coin of LP Tong Sukh with Krang paste on the rear face too (very rare indeed). Other amulets include of course Pra Rian Momk Coins, and his world-famous Hua Hwaen Na Bad Dtalord Magic Ring.

Luang Por Tong Sukh was also the Kroo Ba Ajarn of many of the Top Masters of the Era which followed him, including the Great Luang Por Jang, and of course of Luang Por Phaew, the abbot who succeeded him. The amulets of Luang Por Tong Sukh are incredibly rare, and carry a relatively high price-tag, enough to demand faith in his amulets, but still affordable to any serious collector who seeks an amulet of the calibre of Luang Por Tong Sukh.

The list of great masters who studied and practiced under Luang Por Tong Sukh were;

Luang Por Un (Wat Tan Gong – now Deceased), Luang Por Huan (Wat Nikom Wachiraram – now Deceased), Luang Por Yid (Wat Nong Jork – now Deceased), Luang Por Jantr (Wat Mareuka Tayawan – now Deceased), Luang Por Nim Mangkalo (Wat Khao Noi – now Deceased), Luang Por Yorn (Wat Tanode Luang – now Deceased), Luang Por Phaew (Wat Tanode Luang – now Deceased), Luang Por Thaem Silangwaro (Wat Chang Taeng Grajat), Luang Por Heng (Wat Huay Sai Dtai, and Pra Ajarn Ji, of Wat Nong Hwaa

Amulets :

The most famously powerful and highly sought after amulets of Luang Por Tong Sukh in his lifetime were;

1. His Sak Yant tattoos. His Look Om Nuea Krang Ying Mai Ork Gunstopper Sacred Powder Ball ‘Bonbon Amulet’. One of the rarest kinds of Look Om of all to be found in the Pra Niyom Category of amulets. Reputed to have saved the lives of many devotees through gunstopper magic.

Below : Luang Por Tong Sukh and his famous Krang Putsa sacred resinous Substance

2. The first and second edition Rian Kanajarn Luang Por Tong Sukh Monk Coin, renowned for Kong Grapan Chadtri Maha Ud Klaew Klaad Protective Miracles, with extra power to protect against poisonous beasts in a spell written on the rear face.

Below : 1st edition monk coin Luang Por Tong Sukh

 

Below : 2nd edition monk coin Luang Por Tong Sukh

Rian Luang Por Tong Sukh

3. The Hwaen Hua Na Bad Talord Gan Asurapit Luang Por Tong Sukh Magic Ring of Protection, with special ability to defend against all Poisons, Venomous or Wild Animals. highkly renowned for its rare power to guard against wild beasts and poisonous plants and animals. Extremely rare to encounter. This Wicha continued to be famous with Luang Por Phaew, who inherited the Wicha from Luang Por Tong Sukh, and whose Hwaen Hua Na Bad Dtalord rings are almost equally famous, but much more affordable.

Below; Hwaen Hua Na Bad Dtalord Luang Por Tong Sukh

4. The Takrut amulets of Luang Por Tong Sukh are various, and serve different purposes, ranging from the Takrut Jet Dork (7 scrolls on a cord) for Multiple Blessings, the Takrut Sam Kasat (triple Takrut with bronze, silver and brass concentric scrolls) , for Kong Grapan Chadtri, the Takrut Klord Ngaay, for easy childbirth without pain, and the Takrut Sariga for Mercy Charm and Prosperous Business.

Below; Various types of Takrut from Luang Por Tong Sukh

Miracles

One of the more famous folk tales about the miraculous powers of Luang Por Tong Sukh, is the story of the ability to inscribe Sacvred Yantra Spells on the surface of material objects with his Psychic Powers; One time Luang Por was at Wat Ta Kham, and soime devotees came to beseech him for some ‘Ya Dtom’ Healing Potion from him. To make this potion, Luang Por required some Bai Magaa leaves, which needed to also be pre-inscribed with the Yant Pra Jao Ha Pra Ongk (Na-Mo-Put-Yaa-Ya). So Luang Por Tong Sukh sent his Samanera Novice apprentice monks out to collect some, and help him inscribe them all before boiling the potion.

Luang Pu Thuat amulet LP Tong Sukh

Luang Por asked the Samaneras to help him inscribe the Yant on each leaf of the Magaa tree. But the Samaneras were taking a long time to inscribe the yantra on each single bai magaa leaf, and so Luang Por exclaimed ‘This is going to take all day, bring all the leaves over to me in a pile on top of each other and i’ll finish the job’

Luang Por Tong Sukh Wat Tanode Luang

The Samanera carried the leaves to Luang Por and gave him a pile of about 20 leaves in his hand. Luang Por then inscribed the top leaf performing incantations, and lo and behold, as he gave the pile back to the Samanera, every single leaf was inscribed with the Yant Pra Jao Ha Pra Ongk!!

 

Important Ceremonies

Luang Por Tong Sukh was present to empower amulets in some of the most important and powerful blessing ceremonies in the History of Thai Buddhism, invited by a high ranking official of government to attend to bless with his powers, in the ceremonies of Wat Rachabopit for the 2495 BE Mongkol Gao edition and the Pra Kring Yord Hmud with 18 other Great Masters. Luang Por Tong Sukh also attended the Ceremony to bless the Military and distribute amulets in the Great Indo-China war ceremony. Luang Por Tong Sukh was also one of the many Masters present to empower the large series of amulets blessed in the celebration of 2500 years of Buddhism, the ‘Yee Sip Haa Satawat’ 25 Centuries Edition

Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets

Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days

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Khun Phaen Nang Kumarn Tong Hlang Riab Nuea Khaw - Luang Por Guay Wat Kositaram Featured

A very rare occult amulet and variation of Khun Phaen model from the pantheon of Luang Por Guay, of Wat Kositaram, the Khun Phaen Nang Kumarn Tong Votive Tablet with Necromantic Hoeng Prai Child-Ghost below the throne of Khun Phaen, with this rare model being the ‘Hlang Riab’ smooth backed model, in Nuea Aathan Powerful Sacred Earths, Funereal Ashes, Ground Bones, with Pong Wosed Yantra Powders.

This exhibit is from the 2513 ‘Run Prasopgarn’ edition from the great Master Luang Por Guay, and is along with all his amulets, highly reputed for its very powerful magic. The Khun Phaen Hlang Kumarn Tong edition came to be known as the ‘Run Prasopgarn’ (Proved Powerful by Experience Edition), as it was given to many devotees who came to get Sak Yant Tattoos from Luang Por Guay. They would come to get four Hanuman tattoos (one on the back, chest, and each arm).

 

Most of Luang Por Guay’s Looksit were Nak Leng (Gangsters) and Suea (Mafia Bosses and Villains), and would be entering into deadly situations on a daily basis. And so the amulets of LP Guay had more than their share of chances to test their power, and it was this extremely high quota of lifesaviing miracles experienced by his devotees who wore his amulets, that brought the Khun Phaen Hlang Kumarn Tong Run Prasobgarn, and other amulets to such great favor.The front face features the image of a Buddha in the Mara Vichai Subduing Mara posture, with one hand touching the earth, calling the Dharani earth Goddess as Witness to his Merits.

 

The Buddha has elongated ears, and is seated within a crystalline arch. Below the Buddha is a Kumarn Tong Golden Child Ghost Deva. The rear face of the amulet isflat surface (Hpang Riab) one of two versions, the other having the image of a Kumarn Tong, seated with hands on his legs, with a plump well-fed stomach, and a happy mood of prosperous living.

 

Kata Hua Jai Khun Phaen

Su Na Mo Ro Mo Ro Su Na Na Ma Pa Ta Ja Pa Ga Sa Na Maa Mi Hang

 

How to Worship Kumarn Tong

Kata to call the Kumarn Tong (Kata Riak Gumarn Tong)

Aehi Kumaaro Aehi Kumaaree Aehi Rak Yom Aehi Prai Tong Bpiyang Ma Ma Bpudt-Dtang Wasaayadti Aaragkhaana Bpajjayo Rao Rak Yom Kumarn Tong Jong Maa Aehi Ma Ma

Alternative Version;

Om Pani jijeruni Pantang Aehi Ma Ma

When you go places or enter and leave buildings you should speak to the Kumarn in your heart to accompany you. When you eat, you should speak in your heart that the Kumarn should come to eat with you. Make a separate offering do not give from your own plate.

The Kumarn will call friends. customers and riches to you, lovers and admirers, and will chase away enemies and protect you and your household and family. When bringing the Kumarn into the home for the first time, you should tell the Kumarn that the people in the house are friends and that the Kumarn should accept and look after them too.

Kata for giving the Name to the Kuman (chant when giving him his name).

Naamaanang Samaa So Yudt Dta Tho Yudt Dta Tha” “In the Name of the Kroo Ba Ajarn – I name you (Name which you wish to give your Kuman Tong”.

Say this 3 times, and the next day chant only once. You must always remember his name and must introduce him to all people in the house, and ask him to also protect and lend prosperity to them all.

KATA FOR EMPOWERMENT OF KUMARN TONG

Aehi Gumaarang Udti Uni Na Ang Idti Putto

KATA FOR CALLING THE KUMARN TO EAT.

Jadturapuudtaanang Ahang Waayang Ammahaara Kumaarang Kumarn Tong Maa Rap Pochanaa Aakajchaahi Dtiwadtabpo Aakajchaaya Maa Look Maa

Kata Pluk Kumarn Tong

Na Ma Pa Ta Gumaara Phuudti Bpadti Ruu Bpang Naama Dtae Laapo Namo Hoemi (Chant 3 Times to Awaken the Kumarn)

Kata Perm Rit Kumarn Tong (Charge Up Power)

Dtaadta Paya Bpudt-Dta Aehi Jidt-Dtang Bpiyang Ma Ma

Kata Atithaan Kumarn Tong (Ask For Wishes To Be Granted)

(Maha Namasakara x 3 first)

Ja Pa Ga Sa Jid-Dta Mahaa Jidt-Dtang Bpiyang Ma Ma

 

Kata Gamgab Kumarn Tong (To Command the Kumarn on a Mission)

Gumaarang Bpadt Sandtang Plaay Yanaa Mahaa Su Wi Sae Tha Itti Rit Mutu Dtaanang Sud Suu Sang Mahaa Chanaa Dti

Kata Adtithaan Khor Lap

(Use to make wishes and ask for Lucky Blessings, or to win the Hearts of Others).

Aehi Jidt-Dtang Jidt-Dta Pantang Pakinimae Jidt-Dtang Pantang Bpiyang Ma Ma

Luang Por Guay Chudtintaro

Luang Por Guay’s amulets have reached the highest level of respect and collectorship in their history now, and are considered to have noticeable effects that are felt be everybody who owns and wears one of his amulets. The stories of confirmation of their power are more than can be counted, and his Great Patipata (practice), and Exceedingly Powerful applied methods of Sorcery, are a large part of what attributes to their power.

His amulets are now extremely rare to find because those who already own any will never wish to part with them again, and they are hence becoming one of the rarest kind of amulets to find these days. Usuallly this happens because of speculation by the collector scene, but in the case of Luang Por Guay’s amulets, it has happened primarily for their Sacred Value, much much more than for their collectorship and artistic value, which is of course also extremely high.

Luang Por Guay is famous for his immensely diligent and complex manner of empowering (Pluk Sek) amulets, which involved daily empowerments at various times of day namely at dawn, morning, midday, afternoon, evening and midnight. In addition, he would perform empowerments during the various ‘Reuks’ (Astrological Influential moments), to bring total coverage of protection and fortuitous blessings to all who might wear and Bucha his amulets.

This ritual involved the Adept knowledge of the ‘Reuks Mongkol’ Buddhist Auspicious alignments, the ‘Reuks Jone’ (Gangster Alignments), Inauspicious Alignments, and the ‘Reuks Bun Paya Marn’ Demonic Influential Alignments. This means that it did not matter who wore his amulets, Good people would wear them, Gangsters would wear them, anybody could wear them without loss of magical effect. Luang Por Guay was born on 2nd of November 2448 in the year of the snake. Luang Por Guay was already was already able to read the Dhammapada and Pali Prayers long before he ordained at the age of seven, having learned from Luang Por Khuad. Luang Por Guay was Ordained on the 5th of June 2467 at 15:17 pm.

He was aged 20 years old. Luang Por Guay was famous for his Mastery of many different Wicha, including the Wicha of Tattooing Sak Yant. Every single edition of amulets he ever made are now rare classics and highly revered for their Magical Power. On the 1st September 2491, Luang Por Guay was elected Abbot of Wat Ban Kae which was celebrated with delight by the local devotees.

Luang Por Guay saw that the folk of Ban Kae were very poor and many people did not have enough to eat, and thus took up the practice of only eating one meal a day instead of the two before midday which are normally allowed for a Maha Nikaya Buddhist monk, in support of the people and to consume less. He would help the poor and needy and heal the sick, give Buddha amulets to those who needed some confidence and something to help them fight on in life, and try his best to improve the life of local Folk in general. He was very loved for this by the local Folk. Luang Por was not a monk who liked to build things or develop, he liked simplicity and stillness.

Even his Kuti was old ‘Song Thai’ (Thai style wooden house), that he had given the temple lay committee and some Looksit the task of building it to save money, and only hired special craftsmen for the most difficult pieces of the building. The temple thus only had old rickety Kuti huts and no fancy buildings except for the Uposadha shrine room, the Kuti Chudtintaro (memorial Kuti hut for LP Guay), and the Sala Tam Bun building. Luang Por Guay passed away, on the 12 April 2522 at the age of 75 years old. He passed on in peaceful recline.

The year before he died, he fell ill, and was carried to Paya Tai hospital for examination. The examining Doctor concluded that Luang Por Guay was suffering from food deficiency since over 30 years, and gave him some protein supplements for a period of a whole month, which turned out to still not be enough for his physical needs.

But when Luang Por returned to the temple, he continued his habit of eating only one meal a day without paying attention to the warnings. It seemed that since his return from hospital though, that his casting of magic spells and empowerment of amulets had become even more effervescent and intense. He seemed very strong physically as far as outside appearances went. In the year 2522, Luang Por wrote down two notes in his calendar; Pra Luang Por Guay marked the day he would become ill with blue pen, and the day he died was marked in red pen.

The days were the 11th March, and the 11th April 2522 BE. Luang Por had written the Pra Kata Namo Dta Bord, and the words “I Pra Guay Na Dtandto Namo Dtandti Dtandti Dtandto Namo Dtan Dtan – will die on the 11th April at 7:55”. As the 11th came nearer, Luang Por Guay fell ill, but it was not possible to detect any fever or recognizable illness – he could not eat, and would even spit his rice out and refuse any more, instead grabbing a piece of Tkgrut Foil, and inscribing spells.

In the night he would hold the Sai Sincana cord and empower amulets. He would inscribe lottery numbers on the palm of his hand, and sometimes show to Looksit with Choke Lap who came to pay last respects. In the night he would hold the Sai Sincana cord and empower amulets. He would inscribe lottery numbers on the palm of his hand, and sometimes show to Looksit with Choke Lap who came to pay last respects. As the tenth arrived, everybody came to await his passing, but on the 11th he was still alive. Some of the temple committee suggested that his Kuti was full of magic and even images of the Kroo, perhaps no Deities could enter to take him.

So they moved Luang Por Guay to the chanting room, where he opened his eyes in farewell for the last time, placed his hands together, and then, something amazing happened; The temple bell fell down from where it was hanging, and crashed to the floor ringing out loud with a resounding echo. The Looksit then realised that Luang Por Guay had passed on in this moment, and tuned to look at the time. It was exactly 7:55 am on the 12th April. The 12th of April every year is the date for paying reverence to Luang Por Guay at Wat Kositaram, where Looksit gather each year to pray to Luang Por Guay and ask for his blessings to continue to protect them and improve their lives.

Luang Por Guay (2448–2522 B.E.)

Biographical Timeline

Event Date
Birth 2 Nov 2448 (Chainat)
Ordination 5 Jun 2467 (age 20)
Abbotship (Wat Ban Kae) 1 Sep 2491
Death 12 Apr 2522 (07:55)

Key Practices

  • Asceticism: Ate once daily to align with community poverty
  • Empowerment Rigor: Six daily Pluk Sek rituals synchronized to astrological phases
  • Terminal Vigor: Magical output intensified during final illness despite clinical malnutrition

Posthumous Veneration
Annual ceremonies at Wat Kositaram on April 12 commemorate:

  • His precise death prediction (noted in red ink)
  • The temple bell’s self-ringing at his passing

Legacy Significance

Luang Por Guay’s amulets remain scarce because:

  1. Functional Efficacy: Wearers retain them for verified protective benefits
  2. Ritual Investment: Multi-temporal enchantment protocols exceed standard consecration practices
  3. Biospheric Resonance: The monk’s life-death continuum reflects localized Buddhist engagement with materiality and transcendence

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

The Pra Pid Ta Hlang Baeb of LP Kaew, Wat Kruea Wan temple, in white powders, is a very rare model, and a truly remarkable and classic exhibit, widely regarded as the number one amulet of the esteemed monk, Luang Por Kaew, of Wat Kruea Wan (formerly of Wat Pak Tale). This ancient amulet, created and empowered by the Great Ancient Sorceror-Monk of Olden Days, Luang Por Kaew, is a a legendary amulet that has attested to his exceptional skills and mastery in the art of amulet-making. The Pra Pid Ta is made from a unique blend of sacred powders, known as Nuea Pong Wised, composed of 5 special magical Yantra Powders (Bpathamang, Puttakun, Trinisinghae, Ittijae, Maharach).

.One particularly striking feature of this amulet is the concave indented Pid Ta on its rear face, which is a hallmark of Luang Por Kaew’s work. This intricate detail, along with the slender arms and perfectly detailed relief of the Buddha image, creates a sense of depth and character that is truly captivating. Luang Por Kaew created this masterpiece during his time as a monk in Chonburi Province, around the year 2365 BE. This was a significant period in Thai history, as Pra Jao Thaksin Maharaj was leading the effort to restore Siam to freedom from invaders. 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

The amulet radiates a captivating glow, enhanced by the unique ‘Nuea Graeng’ marbling effect. This is a result of the sacred Muan Sarn powders, which contract and dry over time, creating distinctive surface cracks. This particular Buddha image showcases intricate details, a slender build, and a high level of craftsmanship, making it a fine specimen of the Pra Pid Ta Luang Phu Kaew. The amulet’s powerful sacred clay composition is known for its Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap properties, attributed to the esteemed monk known for his world-class mastery.

An all time Pra Niyom High End Classic Ancient Amulet, renowned for its power and status from Luang Phu Gaew, who first began his legendary of Wat Pak Tale in Petchburi (Later moved to Wat Kruea Wan in Chonburi). The Pra Pid Ta of Luang Phu Gaew of ancient fame comes with free express shipping. The Pra Pid Ta of Luang Phu Gaew is widely regarded as the number one Pidta amulet of all time by devotees of the Chonburi Lineage Master Amulet Collector Scene, as well as by those who are devoted to the Petchburi Masters. This amulet is a true Master Class piece, and its rarity is such that it is incredibly difficult to encounter in the present era.

Free Express Shipping is included with this item. Apart from being so highly regarded for their powerful Metta Maha Niyom and Maha Lap, of the highest power of all Pid Ta, the Pid Ta of Luang Phu Gaew are considered to be the top Pra Pid Ta amulet in Thailand, which carries one of the highest prices within its Genre.

The Pra Pid Ta Luang Phu Gaew is a truly exceptional amulet, one that is held in the highest regard by collectors and devotees of Thai amulets. Its reputation is such that when it changes ownership, it is often considered “news” within the amulet community. This is true whether the amulet was crafted during Luang Phu’s time at Wat Pak Tale, or after he moved to Wat Kruea Wan.

This truly ancient amulet is one of the extremely rare amulets of the Pra Niyom Master Class category of Both Petchburi and Chonburi Masters, and has a cult collectorship following in the Wongarn Pra Niyom Sai Chonburi and Sai Petchburi (Chonburi and Petchburi Province High End Collector Scene). The exclusivity factor of this amulet is indescribably high, and coming from the both Chonburi and Petchburi Provincial Collector scene only serves to evidentiate it as a High Class and Ultra rare Pra Niyom Master Class Amulet of ancient times. One of the reasons for the Pra Pid Ta’s enduring popularity is the powerful and protective qualities it is believed to possess. The amulet is said to offer Kong Grapan (protection against sharp objects), Klaew Klaad (protection against deadly accidents), Metta Mahaniyom (charm and popularity), and Maha Lap (luck and prosperity) to the wearer. These qualities, combined with the amulet’s undeniable rarity and historical significance, make it a true collector’s item.

 

The Pra Pid ta Luang Phu Kaew, is known for its power being made from Luang Phu Kaew’s ancient and powerful sacred Muan Sarn. There is a famous tale of the Billionaire Chawapon Rerm Wanich, buying a number of Pra Pid Ta Pim Lek Hlang Riab (plain rear face small model) amulets of Luang Phu Kaew, for a sum of 10 million Baht each (about 350,000$US)!

It is said that the only thing harder to find than the Pid Ta of Luang Phu Kaew, is the Photo of Luang Phu Gaew himself. However, despite these true stories, that some millionaires pay immensely high prices for such amulets, the standard price which true collectors and aficionados consider to be universal ranges between the 1000$ for a less well kept or lesser preferred model with or without certificate, to 11000$ for a top class prizewinner.

 

Luang Phu Gaew was one of a group of Master Monks who all possessed and practiced the Wicha of making Pra Pid Ta, all of whom are famous names, such as Luang Phu Jeen of Wat Ta Lad, Luang Phu Pu (2351 -2361 BE), Luang Porn Daeng of Wat Ang Sila, and the great Luang Por Plord of Wat Pak Tale, who was the premiere apprentice to Luang Phu Gaew, and famous in his own right for his famous Look Om amulets which he made with the remaining powders inherited from Luang Phu Kaew, as well as adding powders of his other Kroo Ba Ajarn such as Luang Por Tong Sukh’s powders of Luang Phu Iam (Wat Sapan Sung).

 

Luang Phu Gaew was born sometime between 2337. This is known by devotees who met and worshiped Luang Phu Gaew as he appeared on Tudong wandering in Khao Bandai it district of Petchburi, to escape being asked to become abbot of Wat Pak Tale, as the current abbot had just passed away, and he preferred the forest wandering and meditation, to administration of the worldly aspects of running a temple. Luang Phu Gaew wandered onwards until he came to rest at Khao Luang Temple, and saw it was in total disarray.

He thus rounded up devotees to help and slowly restored the temple to original condition, and the local devotees begged him to be the abbot of Wat Khao Luang. But in the eyes of Luang Phu Kaew, this was tantamount to chasing him away, as he was not inclined to accept limitations on the practices and austerities of Tudong. So Luang Phu Gaew wandered off again and disappeared into the forests on Tudong.

Later after some years of disappearance and no documentation of his life during those years, he later appeared in Chonburi and built the temple at Wat Kruea Wan, where he stayed till the end of his life, and became the great Master of Wicha Pra Pid Ta of the Chonburi Province who is considered the top number one master of all, despite the absence of a full biography and a lack of knowledge about the full details of his life. His Wicha was passed to great Masters who he was associated with all of whom became Top Masters of Historical Fame in their own Right, with some of the greatest names being his apprentices.

 

Below : one of the only photos we have in existence to date of Luang Phu Gaew, which has the date R.S. (Ratanakosin Year) 124 (2449 BE), and his age being 55 years old in this picture.

Luang Phu Gaew Wat Nai Pak Tale (Later Moved to Wat Kruea Wan)

Even the world famous Payak Kampant, Sian pra Maestro of the Thai Amulet Society, who released a book with 108 biographies and pictures of Great Master Monks, was not able to include the Biography and Picture of Luang Phu Kaew, due to the rarity. The Muan Sarn of the amulet, with all the aspects of an ‘Ongk Kroo’ (teacher model to accustom the eyes to the true authentic sacred powder content).

 

The rear face features the image of the Pra Pid Ta Ongk Pra Buddha embossed in concave. The Muan Sarn of the amulet is clear and easy to appreciate with the eye with no need of an eye loupe or magnifying glass to authenticate. This level of pristine clarity in an amulet of this age and status is so very rare to encounter indeed, making this exhibit a definite ‘Ongk Kroo Masterpiece Version’

 

This particular exhibit displays all the features necessary for prize winning competition entry, and already possesses a certificate of authenticity from the Samakom Song Pra Tae Mueang Siam.

The front face of the amulet glows with a truly seductive aura of beauty and its surface texture of ;Nuea Graeng’ marbled effect of the Muan Sarn sacred powders, which are the result of the contraction of the different particles within the sacred clay mixture of the amulet, as time passes and the amulets dries, and shrinkage causes small surface cracks to appear. This renders a truly beautiful example of the Pra Pid Ta Luang Phu Kaew. The features of the Buddha Image with its slender arms and its perfectly detailed relief, full of depth and character, leave the eyes unstrained when authenticating and appreciating its subtle features, and evident age. True beauty in subtlety, with a sacred muan sarn powder content that assures the wearer of high Puttakun Power and effective Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap effect. We behold before us a Master Class authenticated amulet from one of the greatest olden days master sorceror monk, of world class status.

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Pra Somdej Pim Yai, in ‘Nuea Dtaek Lai Nga’ (marbled stone hard clay with Crackled Ivory surface effect ​) released in 2495 BE, made from ‘Nuea Pra Somdej Wat Rakang Gao’ (broken pieces of ancient Pra Somdej Wat Rakang Kositaram amulets of Somdej Pra Puttajarn (Dto) Prohmrangsri).

Pra Somdej Wat Rakang Luang Phu Nak Nuea Dtaek Lai Nga 2495 BE

Luang Pu Nak was a highly respected and virtuous monk. He used many broken pieces of Phra Somdej Wat Rakhang amulets from that era as ingredients in creating dozens of different Phra Somdej amulets. The amulet’s composition included a high proportion of lime and oil. For the consecration ceremonies, Luang Pu Nak invited many renowned monks of the time to participate. Older amulet collectors said that Luang Pu Nak’s Phra Somdej amulets could be used as substitutes for the old Phra Somdej Wat Rakhang amulets. In the past, he always gave amulets to people who came to make merit or pay respects at the temple. He didn’t create these amulets for commercial purposes; he made them to give away, as Wat Rakhang was a large temple with many people visiting daily. Therefore, he needed enough amulets to distribute to everyone.

Pra Somdej Wat Rakang Luang Phu Nak Nuea Dtaek Lai Nga 2495 BE Ancient Amulet

Luang Pu Nak’s Phra Somdej amulets from Wat Rakhang are made with a significant amount of fragments of broken Phra Somdej amulets from Wat Rakhang. These fragments were collected from people who left them at the temple and from the discovery of many broken amulets on the roof of the temple’s main hall. Luang Pu Nak combined these fragments with his own sacred powder, following the formula of Somdej Toh, resulting in his Phra Somdej amulets, especially those from the early period (1942-1952), having a rich and potent composition, making them highly desirable.

They are considered to contain the highest proportion of Wat Rakhang fragments in Phra Somdej amulets, rivaled only by the Phra Somdej of Phra Kru Moon of Wat Suthat, the 1942 Chedi-shaped amulet. Furthermore, their spiritual power is exceptionally high, particularly in attracting compassion and popularity. Therefore, they are highly sought after. However, because he created many different styles of Phra Somdej amulets, collectors tend to focus on only certain popular styles with distinctive characteristics, such as the Three-Tiered Angel with Bayasri Ears style. The most sought-after types are the Phra Somdej amulets with Bodhi leaf design, pumpkin-shaped design, Somdej Toh image design, and bell-shaped design.

Rear Face of Pra Somdej Wat Rakang Luang Phu Nak Nuea Dtaek Lai Nga 2495 BE

Other types are less popular. Phra Somdej amulets with a rich, concentrated Somdej powder composition, or those with embedded takrut (1, 2, or 3 takrut), are extremely rare and highly sought after, commanding prices many times higher than normal. Surprisingly, Luang Pu Nak’s Phra Somdej amulets from Wat Rakhang have become incredibly famous in Malaysia and Singapore. Many tourists from these countries are buying them in large quantities, significantly reducing the current supply. In the future, this series of amulets is likely to become as popular and valuable as the Phra Somdej Bang Khun Phrom 1966.

A very attractive votive tablet with Buddha in the ‘Khat Samati’ posture seated on a single tiered dais, within an arch. The Dais is shaped like a cushion, which is what gives the name to this model. Three different Masters of the Somdej Pra Puttajarn (Dto) Prohmrangsri lineage and makers of the Pra Somdej within the Dtamra of Somdej Pra Puttajarn (Dto) Prohmrangsri, have made this model of amulet, namely Luang Phu Nak, Luang Phu Hin, and Luang Por Supoj. Each Master pressed and blessed his own versions. LP HIn and LP Supoj would reputedly be present with LP Nak for the blessings of his amulets too.

Macro close up of Muan Sarn of Rear Face of Pra Somdej Wat Rakang Luang Phu Nak Nuea Dtaek Lai Nga 2495 BE

The clay of this exhibit can be classified as Nuea Graeng Dtaek Lai Nga (Crackled Ivory surface effect and Stonelike Hardened Muan Sarn Clay) and has visibly similar characteristics to the clay of Pra Somdej Wat Rakang Kositaram of Somdej Pra Puttajarn (Dto) Prohmrangsri, except the fact that the clay is visibly somewhat younger.

The study of the ageing characteristics of the clay is in itself, is part of the study of the Muan Sarn Sacred Powders of Pra Somdej Wat Rakang Kositaram, to see how authentic Pong Gao Wat Rakang Kositaram amulets made in different time periods develop their appearance and surface textures, and how to learn to recognise authentic Pra Somdej Wat Rakang Kositaram, by being able to estimate how old the clay is of a particular amulet. This exhibit is a perfect study model, as well as being a very rare and sacred votive tablet for Bucha.

Macro close up of Muan Sarn of Rear Face of Pra Somdej Wat Rakang Luang Phu Nak Nuea Dtaek Lai Nga 2495 BE 02

This pim is one of a pantheon of Pra Somdej amulets released around 2495 BE, by the great Luang Phu Nak of Wat Rakang Kositaram, and is a rare Pim that has its own special Niche group of devotees who collect and revere them especially.

A very rare authentic Ancient and Sacred amulet from Luang Phu Nak, one of the Great Abbots of Wat Rakang Kositaram temple. The Pra Somdej of Luang Phu Nak are extremely sought after by both Thai Buddhists and Foreign Devotees alike, for the fact that Luang Phu Nak used more old Pra Somdej amulets from LP Dto Prohmrangsri than any other masters of Wat Rakang History.

This exhibit has a smooth dense marble-like creamy clay, that is well hardened with age (Nuea Graeng), and is an extremely attractive exhibit for these features.

The 2495 BE edition is a highly recommendable amulet for devotees who seek a top class amulet at a still affordable price. that is prestigious, sacred, and of high Pedigree. Luang Phu Nak is known to have released editions in the years 2485 – 2495, 2499, 2500, 2504, 2507 and 2509 BE and his final edition Sae Yid 7 Rorb of 2511 BE, as well as releasing editions at other temples.

Close up of Muan Sarn through orifice in rear face of casing of Pra Somdej Wat Rakang Luang Phu Nak

These amulets are the perfect and best second choice to the Pra Somdej Wat Rakang amulets made by Somdej Dto Prohmrangsri which have now become either unavailable, or too expensive to even consider renting.

The amulets of Luang Phu Nak are also a perfect reference material for the study of Muan Sarn Sacred Powders of the Wat Rakang Kositaram amulet of Somdej Pra Puttajarn (Dto) Prohmrangsri, due to the presence of large quantity of original Pra Somdej Somdej Pra Puttajarn (Dto) Prohmrangsri within the sacred clay of Luang Phu Nak’s amulets.

Luang Phu Nak and the Pra Somdej Wat Rakang

Luang Phu Nak’s first edition of amulets was made in 2485 BE along with the Pra Somdej Song Taewada Ok Dtan, the Pra Somdej Sam Liam (triangle shape), and the Pra Somdej Dto Nang Borigam models.
The Pra Somdej amulets made by Luang Phu Nak contained a massive quantity of crushed up Pra Somdej amulets made by Somdej Dto Prohmrangsri of Wat Rakang.

The amulets were from a repository which Luang Phu Nak had collected over the years, from Looksit who brought their broken amulets to return to the Temple, as well as a sackful he found in the roof of the Prayer Room (‘Bote’ in Thai). They are thus the second choice of those wishing to posess the magic of Pra Somdej Wat Rakang LP Dto Prohmrangsri.

Pra Somdej Wat Rakang LP Nak

Luang Phu Nak believed that the Pra Somdej amulets made by Somdej Dto had inimitable magical qualities and special power within the Muan Sarn (sacred powder used to make the amulets), and because of the meditative power of Somdej Dto who blessed them.

Therefore apart from being made by one of Thailands great gaeji Ajarn, and being an authentic ancient Wat Rakang Amulet, it is also Sacred for the fact that it contaiins original Somdej Dto Wat Rakang Amulets in the Sacred Powder mixture, rendering them powerful through the incantations and Yantra Inscriptions of Somdej Pra Puttajarn (Dto) Prohmrangsri himself, through transmission of Muan Sarn Sacred Powders.

In our opinion, the only main difference between this amulet and an original Somdej Dto is the price, and the face that the Somdej Dto amulets are perhaps more of something to brag about, which is not really the intended reason for owning an amulet. Sacred Thai Amulets are intended primarily as Puttanussadti (remembrance and respect to the Buddha), especially Pra Somdej.

Pra Somdej Wat Rakang LP Nak 03

The surface of the amulet is smooth to touch, and shows authenticity through its dryness and the signs of aging when examined using the criteria used by experts for authentication of sacred ancient amulets. This exhibit has a very crisp and clear relief and is highly defined, which is referred to in the special vocabulary of the amulet community as ‘Nuea Graeng’, which is a more marble-like domino-dense admixture which despite dryness, tends to have a shiny ‘wet-look’ to it. The other main type of texture used in amulet communities is ‘Nuea Jad’ meaning something like ‘very crisp detailed relief’

This Pra Somdej, apart from being made by one of Thailands great Gaeji Ajarn, and being an authentic ancient Wat Rakang Amulet, it is also Sacred for the fact that it contaiins original Somdej Dto Wat Rakang Amulets in the Sacred Powder mixture too. This also makes complete sense, with Luang Phu Nak being a subsequent Gaeji Ajarn of Wat Rakang Kositaram, and a Looksit of Somdej Pra Puttajarn (Dto) Prohmrangsri.

Luang Phu Nak’s amulets are of great popularity because they are a great alternative to the original and extremely expensive Somdej Dto amulets, and are considered to be powerful and sacred through their use of the broken amulets and powders of Somdej Pra Puttajarn (Dto) Prohmrangsri, and the blessings of Luang Phu Nak.

The chances of owning an amulet like this are becoming less and less in recent years, and soon it will be practically impossible to obtain authentic old Wat Rakang amulets. There are ever more collectors and ever less amulets on the market, and there is no higher esteemed amulet than the Pra Somdej Wat Rakang Kositaram family. The amulets were made using the following ingredients

Powder from the chalk sticks used in the making of Pong Saksit (sacred powder for amulet making), Rice fragments kept by Luang Por Dto, the 5 Sacred Powders of; 1. Pong Putta Kun, 2. Pong Bpatamang, 3. Pong Trinisinghae, 4. Pong Maha Rach, 5. Pong Itti Jae Powder

The chalks used in the making of the Bpatamang, Trinisinghe Maharach and Itijae powders were mixed with sacred water that squeezed from the leaves of seven kinds of Thai plant including Bai Tamlueng , Yord Sawad, Yod Ga Hlong, Yod Raksorn,Chaiyapruek, Rachapreuk and Dork Mali (jasmine).

Pra Somdej Wat Rakang LP Nak 05

All of the ingredients of the Wat Rakang amulets were mixed with;

Nuea Pong (powder substances), Klee Saema (broken pieces of temple wall stones, Gaesorn Sut Bongot (pollen from the Bongot lotus flower), Kluay Nam Tai (a kind of Thai banana) mixed with sap from the rubber tree (Yang Madtum), Plueak Hoy (white clam shells), Nam Man Jantr (jasmine oil), Nam Man Dtang Iw (aromatic resinous oil used to congeal and cement the amulet mix with).

One hundred and eight kinds of flowers collected by LP Dto Prohmrangsri, Sacred powders and pollens (Pong Saksit), Pong Bpatamang – Klaew Klaad Kong Grapan, (protection from injury and accidents), Pong Puttakun – for great charm and avoid danger (Maha Sanaeh and Klaew Klaad magic), Pong Tri Ni Singhe – attractiveness…., Pong Maha Rach – power and respect.

Pra Somdej Wat Rakang - detail 6

Pong Itijae Powder – Metta Mahaniyom – this increases the likability of the wearer of this magic, Sacred Flowers and magical plants, Dork Sawad – Metta Mahaniyom, Sanaeh, Dork Gahlong – love charm., Dork Raksorn – love and metta, Dork Ga Fag Rak – love and attraction charm…., Dork Chayapruek – power and protection from danger, Dork Rachapruek – Amnaj and Klaew Klaad (commanding power and avoid accidents), Dork Waanangkurm -Kong Grapan Klaew Klaad, Dork Waan – Klaew Klaad, Dork Waan Sanah Junkhao – charm and protection from danger.

Pra Somdej Wat Rakang Luang Phu Nak - detail 7

​Dork Wan Sanah Jundum – charm and protection from danger, Dork Wan Sanah Jundang – charm and protection from danger, Dork Wannangkuak – charm, Waan Pra Buddha Jaoluang – charm and protection from danger, Bai Plu Ruam Jai – charm, Bai Plu Song Tang – charm and protection from danger, Pong Gaesorn Ha Bua – five lotus pollens, Kesorn 108 – charm and protection from danger.

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Pra Somdej Pim Gaes Jarot Sum Pim Gaes Iang Niyom Long Rak Chart Somodej Dto Wat Rakang Kositaram
Pra Somdej Pim Gaes Jarot Sum Pim Gaes Iang Niyom Long Rak Chart Somodej Dto Wat Rakang Kositaram
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Luang Por Tong Sukh Intachoto, who was later bestowed the ecclesiastical title Pra Kroo Pinit Suttakun, was an immensely revered monk of Phetchaburi Province, and abbot of Wat Tanode Luang. He has long been revered by local communities and devotees in nearby regions, particularly among those who place faith in amulets connected with Maha Ud, Klaew Klaad (Pronounced ‘Klew Klaart’), Kong Grapan Chadtri (Pronounced ‘Kong-Grapan-Char-Tree) protection, invulnerability, and danger avoidance.

LP Tong Suk Intachoto

According to historical accounts consistently found across Thai-language sources, Luang Por Tong Sukh was a monk strict in monastic discipline and deeply accomplished in protective esoteric knowledge (wicha). His mastery belonged to a traditional central-Thai lineage emphasizing kong grapan, klaew klaat, and maha ud. He played a significant role in the administration, restoration, and support of Wat Tanode Luang during a period when social conditions were unstable and personal security was a major concern for the local population.

His reputation became especially prominent during the mid-20th century. At that time, his amulets were widely sought by individuals in high-risk professions such as local toughs, gunmen, police officers, and soldiers. This reflects the social realities of the era rather than an endorsement of such lifestyles, and provides historical context for the strong belief in the protective and invulnerable qualities attributed to his sacred objects.

The sacred amulets attributed to Luang Por Tong Sukh, that are consistently recognized in Thai sources can be categorized as follows.

First, coin amulets of Luang Por Tong Sukh. The most important and widely accepted is the second generation coin, created in Buddhist Era 2498 (1955). This coin is regarded as the principal amulet of the Wat Tanode Luang lineage. It was produced in several metals, including copper, silver, and gold. Copper examples are the most commonly encountered and are the most popular in the collector market.

Rian Luang Por Tong Sukh

A key point of classification is the die detail of the vowel “I” above Luang Por Tong Sukh’s name. These are divided into the “I touching the rim” type and the “I floating” type. The “I touching the rim” variety is regarded as the popular block and commands higher demand. The attributed powers repeatedly cited are maha udom, kong krapan, klaew klaat, and good fortune, with many experiential accounts traditionally associated with these coins, especially within Phetchaburi and surrounding provinces.

Takrut Luang Por Tong Sukh Pork Krang

Second, takrud amulets. These include lacquer-coated takrud and takrud associated with protective and Sariga (celestial magpie pronounced ‘Saa-ri-gar) bird Wicha related traditions. They are typically metal sheets inscribed with sacred formulas, rolled into tubes, and coated with lacquer or ritual substances according to established formulas. Their primary attributed qualities are protection, danger avoidance, and charm. Sizes and forms vary depending on the period of creation.

Third, look om and look sakot krang. These are small bead-like charms made from lacquer or herbal mixtures prepared according to traditional methods. They are intended for personal carrying and are believed to provide general protection and safety. These items are usually handmade and do not follow standardized molds.

Fourth, krang-based powder amulets. These are folk-style molded amulets made from powder or lacquer-based materials. Thai sources describe them as having been distributed on specific occasions within the temple or to close disciples, rather than produced in large commercial quantities.

After the passing of Luang Por Tong Sukh, the lineage of his wicha at Wat Tanode Luang continued through his principal disciple, Luang Por Phaeo. Luang Por Phaeo was the prime apprentice (looksīt) of Luang Por Tong Sukh and later became abbot of Wat Tanode Luang. He is widely recognized as the direct inheritor of Luang Por Tong Sukh’s ritual knowledge, protective formulas, and consecration methods, ensuring continuity of the temple’s spiritual lineage rather than a break or reinvention.

Luang Por Phaeo’s role was not merely administrative. Thai sources consistently describe him as actively practicing and transmitting the same core wicha of protection and invulnerability learned directly from his master. This continuity is an important factor in how collectors and devotees understand the posthumous legacy of Luang Por Tong Sukh.

The sacred objects of Luang Por Phaeo of Wat Tanode Luang, as recognized in Thai collector circles, include coin amulets issued during his abbacy, takrud prepared according to the Wat Tanode Luang lineage, and other consecrated objects created for temple construction, merit-making, or specific ceremonial occasions. These items are generally regarded as lineage extensions rather than substitutes for the original-era amulets of Luang Por Tong Sukh and their value and status are assessed accordingly.

Within the Thai amulet market, Luang Por Tong Sukh’s amulets—especially the second generation coin—are firmly established as core items of the Phetchaburi lineage. They are often sought as companion pieces to the first generation coin of Luang Por Daeng of Wat Khao Bandai-It, a contemporary monk from the same regional and temporal sphere of belief.

Market value varies greatly depending on condition, metal, and die type. Coins in original, well-preserved condition and of popular dies command significantly higher value. Price figures commonly cited in Thai sources function as general market references rather than fixed or guaranteed valuations.

Luang Por Tong Sukh (official name: Pra Kroo Pinit Suttakun) of Wat Tanode Luang, was a historically  famous and incredibly highly revered holy sorcerer-monk, whose amulets possess a distinct lineage identity, focused and centered on his famous protective wicha. That lineage continued directly through his prime disciple Luang Por Phaeo, ensuring continuity of ritual mastery and consecration practice at Wat Tanode Luang. The information presented here represents the core body of knowledge consistently shared across Thai language sources and reflects the generally accepted framework within the Thai amulet community.

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Takrut Tone Ying Mai Ork Pork Nuea Krang 2 x 1.2 Cm Luang Por Tong Sukh 2470 BE
Takrut Tone Ying Mai Ork Pork Nuea Krang 2 x 1.2 Cm Luang Por Tong Sukh 2470 BE
Takrut Tone Ying Mai Ork Pork Nuea Krang 2 x 1.2 Cm Luang Por Tong Sukh 2470 BE
Small Version of Luang Por Tong Sukh's Legendary Takrut Pork Krang Amulet, that is extremely rare to find in this size.
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Life and Amulets of of Luang Por Jong, Wat Natang Nok

The Epitomy of Compassion and Protective Power  – An Immortal Legend That Never Fades

Luang Por Jong Wat Na Tang Nok

Within the circles of master amulet collectors, it is impossible to omit the name of Luang Por Jong Buddhāsaro of Wat Natang Nok when discussing the great monks of the Indochina War era. He was honored as one of the “Four Heavenly Masters” alongside Luang Por Jād, Luang Por Khong, and Luang Por Ī. Together, they were remembered under the legendary phrase “Jād – Jong – Khong – Ī.” Luang Por Jong’s reputation rested on both his mastery of invulnerability magic (khongkrapan chatri) and his extraordinary aura of loving-kindness, earning him the title “The God of Compassion.” This study therefore seeks to examine his life and influence in detail to deepen understanding of his legacy among experts.

Early Life and Background
Luang Por Jong, formally known as Phra Athikan Jong Buddhāsaro, was born on Thursday, March 6, 1872, in Ban Na Mai, Bang Sai District, Ayutthaya Province, during the early reign of King Rama V (King Chulalongkorn). He was the eldest child of Mr. Yot and Mrs. Klip, with two younger siblings: Mr. Nin and Ms. Plik. Later, Mr. Nin also became ordained and eventually became abbot of Wat Natang Nai.

Luang Por Jong, Ancient Master Monk of Wat Na Tang Nok

As a child, Luang Por Jong’s health was weak. He suffered from chronic parasites, poor eyesight, and partial hearing loss, and was thin and frail. However, unlike most children, he showed a natural inclination towards Buddhism, often visiting temples and engaging in merit-making. At the age of 11, his father arranged for him to be ordained as a novice monk at Wat Natang Nai. Remarkably, after ordination, all his illnesses disappeared. This was seen not only as a miraculous healing but also as evidence of accumulated merit from past lives, revealed through the act of ordination. The event greatly influenced local belief in his spiritual power, becoming the foundation of his later reputation as a miracle-working monk.

In 1892, at age 21, he was ordained as a monk at Wat Natang Nai. His preceptor was Luang Por Sun of Wat Bang Plamo, with Phra Ajahn In, abbot of Wat Natang Nok, serving as his kammawācācariya (reciter of the ordination formula). He also studied with other famous teachers, such as Luang Pu Pan of Wat Phikul Sokhan, who shaped him into a master of sacred Buddhist magic.

Miracles and Legendary Accounts: From Ghost Soldiers to Sacred Sand
Luang Por Jong’s powers became widely recognized during the Indochina War. Amulets blessed by him were distributed to Thai soldiers, leading to extraordinary battlefield experiences. The most famous tale was that of the “ghost soldiers.” Soldiers wearing his protective shirts or carrying his amulets reportedly survived gunfire unharmed; some who were shot down rose again to continue fighting, causing enemy troops to nickname them “ghost soldiers.”

Another well-known story was the legend of the “sacred sand.” During wartime, Luang Por Jong was invited to board an airplane and scatter consecrated sand to protect the land below. Pilots testified to this event, demonstrating the adaptation of traditional magic into modern contexts. These accounts cemented his reputation as a monk whose influence extended into the national history of Thailand.

Roop Tai LP Jong Sacred Blessed Photo

Roop Tai LP Jong Sacred Blessed Photo

Luang Por Jong passed away on February 17, 1965. His death was linked to a cryptic prophecy he once made: “When the lottery draws triple zero, that will be the day of my death.” On the very day of his passing, the winning number was indeed 000, confirming his words and strengthening faith in his supernatural insight.


Catalog of Sacred Objects – Forms, Materials, and Authenticating Marks

Introduction
For collectors, Luang Por Jong’s sacred objects are not merely charms but historical witnesses to miraculous experiences. Because they were directly connected to wartime survival stories, their value has soared; some coins now command prices from hundreds of thousands to millions of baht. With such demand came counterfeits, making knowledge of authentic features—shapes, materials, and flaws—an essential skill for any serious collector.

Rian Sema LP Jong 2485 BE Solid Gold

Rian Sema LP Jong 2485 BE Solid Gold

1. The Classic Coins

  • First-Era “Sema” Coin (1942)
    Created to commemorate a Buddha image casting and prayer hall construction. Two main versions exist: “large face” and “small face.” The most prized are those with the rear inscription “B.E. 2485” (1942) arched along the edge, known as “arched BE.” Made mostly in copper, the rarest pieces retain their original reddish “fire-skin” patina, fetching up to millions of baht. Silver- and gold-plated versions also exist. Authentication requires checking facial details, fine hairlines, overlapping edge lines, and the “pan depression” (a concave surface caused by traditional pressing). Genuine coins also show “protruding rim metal” and gear-like edge cuts from old presses.

  • Six-Cycle “Sema” Coin with Lion Reverse (1944)
    Struck to celebrate his 72nd birthday, often called the “novice face” coin due to its youthful portrait of the master. Thin copper and alpaca were used, and pieces typically display a “pan depression” and filing marks along the rim, proving authenticity.

  • Seven-Cycle Coin with Inscription Reverse (1956)
    Created to fund the construction of a new school building at Wat Natang Nai, initiated by his younger brother, Luang Por Nin. This marked a shift from wartime amulets to educational patronage. Exactly 500 silver and 5,000 copper coins were produced. The coin’s front bears protective mantras including the essence of Buddhist sutras, symbolizing the deep integration of doctrine into the consecration ritual.

2. Esteemed Talismans

  • Takrut (scroll charms): Made in different sets, such as single takrut ton, sets of 4, 12, or 16, and the special Maha Rud takrut. Believers used them differently: worn in front for invulnerability or at the back for escape and avoidance. Materials included copper, lead, and in rare cases tiger forehead skin.

  • Yantra Shirts and Cloths: Particularly popular during wartime, such as the Lion Power shirt and the 16-lotus Lion yantra cloth. They were believed to grant invulnerability, protection, and authority. Red and white versions existed, with long-sleeved examples being the rarest.

  • Other Charms: These included woven fish talismans in silver or gold, the “Rak-Yom” figures for attraction, the Chimphalee flag for prosperity, and consecrated waist cords made by villagers and blessed by him.


Lessons for Modern Collectors

Studying Amulets in the Digital Age: “Sharp Eyes Before Gentle Ears”
Today’s market is flooded with counterfeits, making it dangerous to rely only on hearsay. Collectors speak of fakes as “bullets” ready to strike careless buyers, leading them to be “cheated” or “burned.” To advance in the field, one must develop sharp visual discernment (ta thueng) rather than being easily swayed (hu mai bao). The surest path is to memorize the authentic features of genuine amulets, especially flaws that counterfeiters cannot reproduce, such as edge cuts, protruding rims, and pan depressions.

Rian Sema LP Jong

Summary Table: Popular Coins of Luang Por Jong, Wat Natang Nok

Model Year Features Materials Key Authenticators
First Sema 1942 Large/Small Face, “Arched BE” Copper, Silver, Gilt Sharp portrait, fine hairlines, pan depression, protruding rim
Six-Cycle 1944 Lion reverse, “Novice Face” Copper, Alpaca Youthful face, pan depression, filed rim
Seven-Cycle 1956 Inscription reverse 500 Silver, 5000 Copper Protective mantras on front, detailed script on back

The Beauty of Buddhist Art and the Power of Sacred Merit

The sacred objects of Luang Por Jong are significant not only for their legendary spiritual power, attested to in tales of ghost soldiers and sacred sand, but also for their historical value. They reflect the deep faith of people seeking spiritual refuge in wartime. Studying these amulets is not only about spotting authentic flaws but also about understanding the beliefs, way of life, and history of an era.

Ultimately, according to Buddhist tradition, any amulet—whether priceless or ordinary—becomes truly effective only if the devotee has sincere faith, practices virtue, and remembers the spiritual guidance of their master. Through this, the sacred objects of Luang Por Jong continue to serve as true sources of inspiration and refuge.

Luang Por Jong (Wat Na Tang Nork)

Luang Por Jong Puttasaro (Wat Na Tang Nork)Luang Por Jong of Wat Na Tang Nork was one of the great Guru Masters of the Ayuttaya Province, in line with the Great Luang Por Parn of Wat Bang Nom Kho, and is one of the Great Masters who assisted the Thai Military with powerful Kong Grapan Chadtri and Klaew Klaad amulets during the Indochina Wars. Luang Por Jong lived from 2415 BE to 2508 BE, and was one of the previous generation of attained Masters, of National and International Fame. Known for his Kong Grapan Chadtri Klaew Klaad protective amulets handed out to soldiers during the Indochina Wars, his Pla Tapian Maha Lap Kaa Khaay amulets are also renowned for their ability to instigate good commerce and prolific sales quotas with sales persons.

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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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