Amulets of Luang Phu Songk Wat Jao Fa Sala Loi

Ya Sen (Ya Soop) of Luang Por Songk:

In the realm of mystical charms and spiritual treasures, there exists a rare and sacred magical charm known as the Ya Sen (Ya Soop). This enchanting muan sarn is sacred tobacco from smoking or chewing, by LP Songk, and used to make amulets, revered by devotees of the esteemed Luang Por Songk. The Ya Soop holds a profound significance in the spiritual realm of Thai Buddhist amulet aficionados. It is a testament to the divine connection between the wearer and Luang Por Songk, a Maha Thera Gaeji Ajarn whose spiritual mastery remains unparalleled.

The Sacred “Ya Soop” Tobacco

Look Om Ya Soop Luang Phu Songk

Look Om Ya Soop Luang Phu Songk Sacred Tobacco

The Ya Sen, also known as “smoking medicine” or “aromatic medicine,” manifests itself in two distinct forms—a spherical encasement of loose tobacco and as one of Luang Por Songk’s sacred cigar stubs. Within the sphere lies the highly sacred Ya Sen, a spiritual conduit that establishes a profound connection with Luang Por Songk through the practice of Gurunussati. The spherical Waterproof Casing of this exhibit classifies it as belonging to the sacred “Look Om” category. However, it is worth noting that the Ya Sen of Luang Por Songk can also be found in the form of his revered cigars.
Luang Por Songk, Master Sorceror Monk of Wat Jao Fa Sala Loi in Chumpon.

The Great Luang Phu Songk was known for his Holy Prayer water and its ability to fend off even the most powerful black magic, and was reputed to be able to take Hnang Kwai buffalo skin (sacred magical substance), and Mitmor knifes into the stomach without any wounds or bleeding, and insert magical objects under the skin of a devotee, just by performing incantations.[/caption]

The Mystical Essence of Spirituality within the Ya Soop

The Ya Soop, or Magic Ya Sen, carries within it the very essence of Luang Por Songk’s spiritual practice and blessings. It possesses a divine potency believed to bring forth luck, protection, and spiritual elevation to those fortunate enough to wear it. The enchantments bestowed upon this sacred tobacco by Luang Por Songk create a powerful aura of positivity, shielding the wearer from negative influences while attracting auspicious energies.

Luang Por Songk’s Divine Influence

Luang Por Songk Chantasaro of Wat Jao Fa Sala Loi was revered not only for his Magic Ya Sen amulets but also for his profound ability to bless and heal through his Holy Prayer Water. His fame as an adept and his popularity as a spiritual guide extended across two regions—the Southern province of Chumphon and the bustling city of Bangkok. Devotees from far and wide flocked to Luang Por Songk’s humble abode, where they encountered a water bowl filled with the sacred Holy Prayer Water. This blessed elixir, infused with the energy of his nightly meditations, possessed extraordinary healing properties.

Mortal Remains (Sri-Ra), of the Great Luang Phu Songk, during the funerary rites.

Mortal Remains (Sri-Ra), of the Great Luang Phu Songk, during the funerary rites.

Those who had the privilege of drinking or using this Holy Prayer Water for their devotional prayers witnessed miraculous transformations within themselves. Countless individuals experienced solace, healing, and blessings, as the divine miracles performed by Luang Por Songk brought them closer to their deepest desires and aspirations.

Biography of Luang Por Songk Chantasaro

Biographical photograph of Luang Por Songk Chantasaro (2432 - 2526 BE)

Biographical photograph of Luang Por Songk Chantasaro (2432 – 2526 BE)

The life journey of Luang Por Songk Chantasaro was one intertwined with spiritual exploration, meditation, and unwavering service to others. Let us delve into some key milestones that shaped the extraordinary life of this revered master.

Birth and Early Years

Luang Por Songk Chantasaro entered this world on a sacred Tuesday, during the first phase of the sixth month in the Lunar Calendar of the year 2433 BE. Born in Swee Township, nestled amidst the fertile lands where his parents toiled as humble farmers, his path was destined for greatness.

Ordination and Forest Wandering

At the tender age of 18, Luang Por Songk embarked upon the path of enlightenment as a Samanera Novice Monk at Wat Swee. For two years, he immersed himself in the study of Dhamma Vinaya, the profound teachings of Buddhism. However, he temporarily disrobed to assist his family on the farm, a testament to his deep-rooted sense of familial duty.
Image of the Great Luang Por Songk Chantasaro in meditative posture. Luang Por Songk was the abbot of Wat Jao Fa Sala Loi Buddhist temple
Yearning to deepen his spiritual practice, at the age of 21, Luang Por Songk returned to Wat Swee seeking permission to re-ordain as a fully fledged Bhikkhu. His soul yearned for solitude, and he embarked on an extensive journey through forests and mountains. Under the guidance of esteemed masters, he delved into the teachings of Buddhism, honing his meditation techniques, and furthering his spiritual growth.

Attaining Adepthood

After years of unwavering dedication, rigorous training, and a relentless pursuit of wisdom, Luang Por Songk achieved the esteemed status of Maha Thera Gaeji Ajarn. His profound insights, exceptional healing powers, and extraordinary psychic abilities earned him the unwavering reverence of the monastic community and the general public alike.
The Great Luang Phu Songk was known for his Holy Prayer water and its ability to fend off even the most powerful black magic, and was reputed to be able to take Hnang Kwai buffalo skin (sacred magical substance), and Mitmor knifes into the stomach without any wounds or bleeding, and insert magical objects under the skin of a devotee, just by performing incantations.

Establishing Wat Jao Fa Sala Loi

Inspired by his spiritual calling, Luang Por Songk established Wat Jao Fa Sala Loi—a sanctuary of peace nestled amidst the serene beauty of Chumphon. This sacred abode became a beacon of hope for spiritual seekers, who sought solace, guidance, and the blessings bestowed by the enlightened master.
Look Om Ya Soop Luang Phu Songk Wat Jao Fa Sala Loi

Legacy and Passing

Luang Por Songk’s physical presence may have transcended to the realm of eternal bliss in the year 2552 BE, but his spiritual legacy lives on, inspiring and uplifting the lives of countless individuals. His profound teachings continue to guide seekers on their path towards enlightenment, and his benevolent presence is felt by all those who seek his wisdom.
Amulets of Luang Phu Songk, Wat Jao Fa Sala Loi

The magical amulets and blessings of Luang Por Songk continue to bless the lives of those who connect with his enchanted Ya Sen and other amulets many of which were sprayed and blessed in the sacred Holy Prayer Water of Luang Phu Songk. The magic of his divine blessings remains an eternal source of healing, protection, and spiritual elevation to those who revere this Great Khao Or Lineage Buddhist Master.

Takrut Maha Solos Mongkol Luang Phu Iam

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

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

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

Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

A Rare and Powerful Amulet

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

A Lifetime Companion

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

Takrut Maha Solos Mongkol Luang Phu Iam Wat Saphan Soong

An Ancient Yantra Spell

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

A Legacy Carried Forward

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

A Treasure for Devotees and Collectors

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

Certificated Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

Religious Rights Banned in Singapore

The Illegalization of Phra Pidta Amulets in Singapore in the 1970s: An Affront to Religious Freedom

Singapore is world famous for its Human Rights impingements, but this Thai Amulet story puts the icing on the cake, to make the leaders of Singapore look like a bunch of total nincompoops, as well as revealing them as committing crimes against Religious Beliefs. In the 1970s, Singapore passed a law that made it illegal to wear or own Thai Phra Pidta amulets. This move was seen as an impingement on religious freedom and was met with worldwide criticism. The Phra Pidta amulet is a symbol of the Buddhist faith and is believed to offer protection to the wearer.

The Thai Pidta amulet features a monk sitting in a half-lotus position with his hands covering his eyes. The literal translation of “Pidta” means closed eyes, signifying the closure of the six senses where ultimate focus and peace can be attained. I do ponder perhaps if the Singapore Government were more afraid that criminals might perhaps truly have powerful magic that can beat their systems, more than being afraid of having to catch criminals wearing an amulet that they believe does not work! It seems to me, that the Singapore Government is afraid of the power of Thai amulets, for it empowers its people tto overcome the difficulties their own government set on them, and rise above the working class breadline level, to find true wealth and success.

The amulet is popular both in Thailand and around the world, with many top Thai monks producing their own versions. The value of Phra Pidta amulets fluctuates due to a handful of factors such as the materials used, the monk who produced them, and the rarity of the piece, with some fetching upwards of two million Thai baht (64,000 USD).

Despite the amulet’s popularity, the Singaporean government felt that it was inspiring youth to commit crimes without fear of getting caught. According to them, followers also believed they could get into fights without feeling pain, thus inspiring criminal acts and violence. However, this view is not shared by many, and the law was seen as an impingement on religious freedom and an affront to human rights.

It is not the object that is at fault but rather the wrong views of the criminal-minded wearer. In fact, one of the rules of wearing a Phra Pidta amulet is to keep the five Buddhist precepts, otherwise, the amulet is said to not work for evildoers. Moreover, in the case of criminals, most would commit a crime with or without such a Phra Pidta amulet.


The move by the Singaporean government to illegalize the wearing of the Phra Pidta amulet was seen as absurd by many. After all, there are endless objects that people may consider ‘invincibility’ inducing. Should we illegalize all of them? This law was a clear affront to religious freedom and the human right to wear an object of religious faith.

Pra Pid Ta LP Bun Pantheon Book

The Phra Pidta amulet is a symbol of Thai Buddhist culture and miniature Buddhist arts. It is a sacred object that holds deep meaning to the Buddhist faith. To illegalize its wearing is to deny the religious rights of individuals who hold this amulet dear to their hearts. The Singaporean government, in this case, failed to understand the significance of the amulet to its followers.

In conclusion, the illegalization of Phra Pidta amulets in Singapore in the 1970s was a clear affront to religious freedom and human rights. The move was seen as absurd by many, and it is not the object that is at fault but rather the wrong views of the criminal-minded wearer. The Phra Pidta amulet is a symbol of Thai Buddhist culture and miniature Buddhist arts, and to illegalize its wearing is to deny the religious rights of individuals who hold this amulet dear to their hearts. We must ensure that such a move is not repeated anywhere in the world and that religious freedom is respected at all times.


Luang Por Ngern Run Fa Kamron

Roop Lor Luang Phor Ngern Fa Kamron Edition Amulet – Wat Bang Klan

Luang Phor Ngern Wat Ban Klan, Pim Fa Kamron, sacred metal Guru Monk amulet cast with chanuan sacred metal alloy made from old temple bell brass, and previous editions of ancient amulets, of various periods unearthed under the base of the principal Buddha image. in the old church Luang Phor Ngern era which remains from pouring the cast of the broken gun model in 1985, pouring gold before the Buddhist Lent day at the Sema Wat temple boundary. The amulets were principally consecrated individually by Luang Phor Chua, a famous monk of the times, throughout the rainy season (quarter 3 months), after which it was brought into the Maha Phuttha Phisek ceremony on November 17, 1991, which had monks The following Kroo Ba Ajarn Mentors present : Luang Por Chuea, Bang Khlan Dtai Temple, Luang Phor Prueang Wat Bang Khlan Nuea (the creator of Luang Phor Ngern 2515 BE amulet), Luang Por Juan of Nong Sum Temple, Luang Por Phon of Dakkan Temple, Luang Phor Nhon of Wat Phutthabat Khao Ruak, etc.

Roop Lor Luang Por Ngern Fa Kamron

The Power of the Roop Lor Fa Kamron Edition Amulet

The Roop Lor Fa Kamron edition amulet is highly sought after for its reputed magical power. It is believed to provide protection against harm and danger, as well as to bring good luck and prosperity. The amulet is often worn by those who seek spiritual guidance and protection, as well as by those who believe in the miraculous power of Luang Por Ngern.

Both large and small prints on the front Sangkati cloth are inscribed with “U” as a symbol. But some of them are not stuck. Because of the ancient method Underneath the base of the Buddha image, is the word ‘Ngern’ on the base. The surface effect of the chanuan muan sarn is evidently cast using precious editions of Luang Por Ngern amulets, including of course the Pern Dtaek broken gun edition. There is a stain of the socket that sticks so tightly that it turns black. The texture is the same as the broken gun model. famous throughout the amulet world Because it’s the same formula. The Buddha’s outstanding virtue It has been famous for a long time.

Rear fface Luang Por Ngern Fa Kamron amulet

Pra Luang Por Ngern Broken Gun Edition 2528 BE Wat Bang Klan

A Miracle event

While Wat Bang Klan Tai performed the ceremony of pouring gold to Phra Luang Por Ngern There was a loud noise. Clear sky without rain clouds It was terrifyingly dark and gloomy, and then the lightning struck the middle of the ceremony canopy. Thunder roared throughout the area. like the soul of Luang Por Ngern in the heavens and as though he had attended the consecration ceremony that event tens of thousands of people They criticized each other in various ways at the thunder and the sky in the midst of the ceremonial canopy. even though there is not even a slight rain cloud The people of Bang Khlan therefore dubbed the sacred object In this ceremony, Dua said that the Fa Kamron generation

Luang Por Ngern Run Fa Kamron base of amulet

But there are villagers who call this Luang Por Ngern Fa Kamron model, another name is ‘Fan Pla’ fish tooth model because there are villagers who took the Fa Kamron amulet, and inserted into the mouth of the fish, then used a knife to stab it. The first time didn’t go in. The second time, increasing the strength again, it didn’t go in. The third time, he increased his strength and did not enter again. until the Roop Lor Luang Por Ngern monk amulet was thrown out of the mouth of the fish So the villagers call this version of the amulet, ‘Pim Fan Pla’, meaning; ‘the fish tooth version’.

Kata Ārātanā Luang Por Ngern Wat Bang Klan

Pra Luang Por Ngern Fa Kamron Edition Amulet

The Pra Luang Por Ngern Fa Kamron edition amulet is a rare and highly revered amulet from the legendary Thai Buddhist master-monk, Luang Por Ngern of Wat Bang Klan. This edition of amulet is particularly special because it was created using the sacred metal admixture of Pern Dtaek broken gun edition amulet.

Luang Por Ngern Run Fa Kamron Thai Amulet

The Sacred Metal Admixture

Pern Dtaek broken gun is a sacred metal admixture that is created by melting down old and broken guns that have been used in battles. The metal from these guns is said to have powerful protective properties that can shield the wearer from harm and danger. Luang Por Ngern was a master of creating amulets using this sacred metal admixture, and the Pra Luang Por Ngern Fa Kamron edition is one of the most famous.

The Roop Lor Fa Kamron Edition Amulet

The Pra Luang Por Ngern Fa Kamron edition amulet is a Roop Lor amulet, which means it is a small image or statue of Luang Por Ngern that is meant to be worn as a protective talisman. The amulet features the image of Luang Por Ngern seated on a lotus throne, with one hand raised in a blessing gesture and the other hand holding a magical sword. The amulet is cast from the sacred metal admixture of Pern Dtaek broken gun, and is said to have powerful protective properties.

Rear Face Luang Por Ngern Run Fa Kamron Thai Amulet

The Roop Lor Fa Kamron edition amulet is highly sought after by collectors and devotees alike. It is considered one of the most powerful amulets created by Luang Por Ngern, and is said to have the ability to protect the wearer from harm, ward off evil spirits, and bring good luck and fortune.

Luang Por Ngern and Wat Bang Klan

Luang Por Ngern was a highly respected and revered Thai Buddhist monk who lived from 2431 BE to 2462 BE. He is known for his exceptional magical abilities and psychic mind powers, which have earned him a worldwide following of devoted followers to this day. One of his most famous creations is the Roop Lor Fa Kamron edition amulet, which is highly sought after by collectors and enthusiasts.

Pra Kru Luang Por Ngern Wat Khao Pra Dtai Luang Por Ngern Wat Bang Klan

The Magical Wicha of Luang Por Ngern

Luang Por Ngern was famous for his magical Wicha, which included the creation of powerful amulets and talismans. His amulets are known for their ability to provide protection, bring good luck and fortune, and ward off evil spirits. Luang Por Ngern’s Wicha was so powerful that he was known to have psychic mind powers, including the ability to read people’s thoughts and predict the future.

Kata Bucha Incantations for Luang Por Ngern

Devotees of Luang Por Ngern often recite Kata Bucha incantations to pay homage and seek blessings from the master-monk.

Kata Ārātanā Luang Por Ngern Wat Bang Klan

The Pra Kam Khaw amulet is an inimitable Thai Buddhist amulet that has become world-famous due to its association with LP Lersi Lingdam, an Arya Sangha Guru Master of Wat Ta Sung. Luang Por Ruesi Lingdam was not only a renowned Buddhist but also a master sorcerer, who worked with the great Luang Por Parn of Wat Bang Nom Kho.

Pra Kam Khaw Gammagarn LP Lersi Lingdam Thai Amulet

The Pra Kam Khaw amulet is the most well-known amulet associated with LP Lersi Lingdam, and is widely believed to possess miraculous powers. The first edition of Pra Kam Khaw amulets was made in 2533 BE, and consisted of 10,000 amulets. The amulets are famous for their strong power of Lap Sakkara (honorable status, promotion, and wealth), as well as their powers of Metta, Klaew Klaad, and Kong Grapan. The Pong Puttakun (sacred powder) is visibly risen to the surface, making it recognizably authentic.

Pra Kam Khaw Gammagarn LP Lersi Lingdam Thai Amulet.jpg Rear face

LP Lersi Lingdam’s Mastery of Muan Sarn

LP Lersi Lingdam was a master of Muan Sarn, the process of creating sacred powders, and was known to make Buddha statues from powdered dried rice from his alms bowl. According to LP Lersi Lingdam, Luang Por Parn advised him to keep the first handful of the most delicious meals and empower them with incantations. Luang Por performed this for four months, constantly keeping and empowering the dried rice wherever he travelled.

Pra Kam Khaw Gammagarn LP Lersi Lingdam Thai Amulet.jpg closeup front 1

Even if he came to Wat Ta Sung, he had to keep the first handful of the meals and store the Muan Sarn because the Wicha only works if the rice is kept for a period of three months of daily collection. If a single day is left out, the Wicha does not work. When the period of three to four months was finished, Luang Por Parn used the Muan Sarn to grind into sacred powders and built a Buddha statue for the shrine room where the monks would pray together.

Pra Kam Khaw Gammagarn LP Lersi Lingdam Thai Amulet.jpg closeup front 2

Sacred Powers of the Pra Kam Khaw Amulet

The Pra Kam Khaw amulet comes in its original box and condition from the temple of Wat Ta Sung. These amulets are highly sacred, and believed to possess miraculous powers. LP Lersi Lingdam’s amulets are seen as a total surety for a definite result, due to the true and pure practice and dedication of this Olden Days Buddhist Guru Master, whose teachings have led so many lay devotees and ordained Monks to a higher understanding of the Dhamma.

His Abhinyā powers are irrefutable by Thai Buddhist people. The Pra Kam Khaw amulet is a must-have for any devotee of LP Lersi Lingdam and is widely believed to bring protection, wealth, and good fortune to those who wear it.

Phra Pidta Luang Pu Bun

Pra Pid Ta Maekasit Hlang Hua Jai Pra Bpathamang – Luang Phu Bun Wat Klang Bang Gaew

An extremely rare Pra Pid Ta amulet of Luang Phu Bun, the Pra Pid Ta Hlang Tant Tu Sa Ma Ni, of Luang Phu Bun, of Wat Klang Bang Gaew. The Yant on rear face can be seen in the famous Pra Gleep Bua amulets of LP Bun, which were discovered some decades ago and found to be documented by the temple.

Below Exhibit – Pra Pid Ta Hlang Yant Tu Sa Ma Ni Nuea Maekasit See Tong Pla Hlai

Pra Pid Ta Luang Phu Bun Wat Klang Bang Gaew in Gold Casing


Not all models of metallurgical amulets are fully documented, but from what information is accumulated to date, it is known that Luang Phu Bun made Pra Pid Ta, and Pra Pim Samadhi Gleep Bua meditating Buddha amulets in Maekasit metals, and in more rare and fewer numbers, also in other metallurgical alchemical alloys. The Pra Pid Ta is rarer than the Pra Pim Gleep Bua, which were primarily all made from Maekasit, whereas the Pid Ta is also found in Lor Boran forged alchemical bronze alloy.

Rear Face Pra Pid Ta Hlang Tu Sa Ma Ni Luang Phu Bun Wat Klang Bang Gaew

The rear faces of these amulets are found to have a number of different designs on the rear face, and in the case of the Pim Gleep Bua lotus-petal shaped Maekasit versions, 7 different models are documented (which does not mean that there are no other models made, rather, that documentation is a continuous voyage of discovery, but by no means the be-and-end-all of a pantheon of amulets.

Pra Pid Ta LP Bun Pantheon Book
The Pid Ta Lor Boran and Gleep Bua Maekasit amulets were never released in any official edition, rather mostly handed out by Luang Phu Bun to his devotees himself, when they would come to pay respects and make merits. The documentation to date is constructed mostly from devotees who received amulets in their hand from LP Bun himself, and showed their amulets, but it coud be, that there are much more than the officially discovered, known and documented 7 Pim.

Below;  A decades old publication showing various Pra Pid Ta of Luang Phu Bun

Pra Pid Ta amulets of Luang Phu Bun Wat Klang Bang Gaew

 

In fact, with olden days masters, one can almost always assume, that not all of their amulets were documented, as in ancient times, there was much less attention to documenting the amulets of every monk in every year of their lives. This is also why those authors who study and uncover new information, and publish that which is known are important contributors to the preservation of knowledge about Thai Buddhist Amulets and their Makers.

Pra Pid Ta Maekasit LP Bun - examples of the various types found within the 7 major Pim

The Pra Pid Ta Khao Buang has many different appearances due to the olden days fcasting methods, and is still not fully documented as a pantheon. Not all models have yet been identified. However, for now, we can name and define at least seven models of Pim Pid Ta and Pra Gleep Bua.

Pra Pid Ta Luang Phu Bun in Thai amulet publication

Luang Phu Bun is said to have been a close accomplice, and often mutually visited with the Great Luang Phu Nak of Wat Huay Jorakhae, in Nakorn Pathom. LP Bun received the methodology and mastery of the Wicha Maekasit from LP Nak, which is the ancient science of Alchemical Metallurgy from the Dtamra Saiyawaet, used for casting powerful metallic magical amulets. For this reason, the majority of Luang Phu Bun’s Maekasit amulets have a dark black sheen to them, similar to Luang Phu Nak’s Maekasit. But in some very few exhibits one can see the see tong pla hlai greenish-golden sheen which is often also seen in the amulets of Luang Por Tap, of Wat Anongkaram in Nontaburi.

Luang Phu Bun of Wat Klang Bang Gaew

The seven major documented Pim are as follows; 1. Pra Pid Ta Maha Ud Hlang Agkhara Tu Sa Ma Ni (Hua Jai Pra Bpathamang***), 2. Pra Pid Ta Maha Ud Hlang Yant Dto, 3. Pra Pim Samadhi Gleep Bua Hlang Ppra Pid Ta, 4. Pra Pim Samadhi Gleep Bua Hlang Agkhara 4 Dtua (4 Khom Agkhara Syllables on rear face, seen to vary), 5. Pra Pim Samadhi Gleep Bua Sum Hlang Pra Pid Ta (Elongated pointed arch model), 6. Pra Pim Luang Por Dto Hlang Pra Pid Ta, and 7. Pra Pim Bua Met Hlang Yant Na Ma Pa Ta (with 4 Khom Pali Syllables on rear face NA MA PA TA representing the 4 Elements).

Pra Pid Ta Maekasit LP Bun 7 Pim

***Please note; The term ‘Hua Jai Pra Bpathamang, comes from the Dtamra Saiyawaet Magical Grimoires, but in Dhamma Sastra (Buddha Science), it has been falsely named by the amulet world as ‘Hua Jai Pra Bpathamang’ and lists the four syllables as ‘TU SA MA NI’ whereas if we list, the 4 Noble Truths in their proper order, and notice that ‘TU SA MA NI’, are the first syllables of each Pali Sanskrit word of the 4 Noble Truths (Hua Jai Pra Ariyasaj 4), then we can see that it should be ‘TU’ for ‘Tugkh; (Dhukkha – Suffering/Dissatisfactoriness), ‘SA’ for ‘Samutayaa’ (A Cause of Suffering/Dissatisfaction), then ‘NI’ for ‘Nirote’ (Nirodha – extinguishing of all external perceptions, and of Dhukkha/Dissatisfactoriness), and finally ‘MA” for ‘Maggha (The 8 Fold Path to the Cessation of all Suffering).

Bia Gae LP Kam Wat Po Bplam

Bia Gae amulets of  the Great Master Monk Luang Phu Kam, of Wat Po Bplam temple, in Ang Tong.

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.

Pantheon of Bia Gaw amulets of LP Kam

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.

Pantheon of Bia Gaw amulets of LP Kam 5

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.

Pantheon of Bia Gaw amulets of LP Kam 2

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.

Pantheon of Bia Gaw amulets of LP Kam 3

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.


Pantheon of Bia Gaw amulets of LP Kam 4

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.

The Most Sacred and Potent Dao Nai Pan Nai Pon Lucky Star Amulet, crafted by the revered Luang Por Pina – a Sacred Charm of Karma Improvement, and a Fortunate Star of Protection, Wealth, Elevated Status, Advancement, and Propitious Destiny. This specimen is of medium size, referred to as Pim Klang, measuring 3.2 x 2 cm. The face of the five-pointed star is painted a radiant red, while the back of the eight-pointed star gleams in silver, a common trait of this particular model. This is the two-faced amulet featuring both a five and eight-pointed pentacle, coated with lustrous silver-orange hued Muan Sarn Sacred Powders. This particular piece is imbued with extra potency, as it contains Mai Gon Fa Pha – the essence of lightning-struck treewood – within its base.

The Dao Nai Pan is a unique amulet, featuring two distinct stars, each with its own significance. On one side lies a five-pointed star, reminiscent of the Military Star, while the other boasts an eight-pointed pentacle, reminiscent of the Police Force emblem. Though these symbols hold great meaning within the context of the military and police force, the true spiritual significance imbued within each star design runs much deeper.

This amulet is often revered for its abilities to enhance wealth through its potent Maha Lap Magick. Yet, it contains within its confines a vast collection of hallowed Buddhist blessings, exerting powerful and propitious effects on the forces of karma. It is tradition to wear the amulet with the pendant ring inclined, as prescribed by the original edition of the Mae Nuea Horm Lucky Star (which was larger in size and featured a crescent moon below the star).


Phra Pidta Mekasit LP Nak

The Phra Pidta of LP Nak is a highly revered amulet created by the late great Thai monk Luang Phor Nak of Wat Huay Jorake temple in Nakhon Pathom, Thailand. The Phra Pidta, 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.

Pra Pid Ta Luang Pu Nak Wat Huay Jorake

The Phra Pidta amulet created by LP Nak was made usually in Nuea Mekasit alcemical metal, but also in sacred loha chanuan bronze and other brazen metal mixtures (less often seen). I is said that LP Nak himself was an adept master of alchemical metallurgy, and the Wicha Pra Pidta. 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 Phra Pidta amulet of LP 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 Luang Pu Nak possess hand inscriptions scratched onto the surface of the metal, with Khom Agkhara and Sacred Yant.

Phra Pidta 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.

Luang Pu Nak was a well-known Thai Buddhist monk and the abbot of Wat Huay Jorake 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.

Luang Pu Nak, of Wat Huay Jorake in Nakhon Pathom

Many people in Thailand and around the world believe that the Phra Pidta amulet of LP Nak is particularly powerful for Kong Grapan/Klaew Klaad Protection Magic, due to the reputation his Pidta developed over the years as many stories of lifesaving miracles were recounted by devotees who wore the Pidta of LP Nak. LP 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 Phra Pidta amulet of LP 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 Phra Pidta amulet of LP Nak is a highly revered and powerful amulet created by the late Thai monk Luang Phor Nak of Wat Huay Jorake 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 LP Nak as a powerful spiritual leader, and his ability to create powerful amulets, makes this amulet particularly valuable and powerful.

Luang Pu Nak, was a Thai Buddhist monk who lived in the 19th- 20th century. He was the abbot of Wat Huay Jorake temple in Nakhon Pathom, Thailand. He was born in 2358 BE (1884) and passed away in 2452 BE (1972). Luang Pu 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 Jorake and to provide guidance and support to the local population. In addition to his work as an abbot, Luang Pu 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. Luang Pu 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.

Luang Pu 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 Jorake still make and release Phra Pidta amulets of the Wicha passed down to them through a constant succession in the magical lineage of Luang Pu Nak. The Phra Pidta amulet of LP Nak, is believed to be particularly powerful because it is believed to possess the magical energy of the monk who created it. As Luang Pu Nak is considered a highly respected and powerful spiritual leader, it is believed that his Pidta amulets will always possess his spiritual energy even after his passing, without ever fading. Thew Pidta Mekasit amulet, is considered the most famous and powerful amulet created by Luang Pu Nak.

Old Photo of Luang Pu Nak Wat Huay Jorake

 

Background Info on Phra Pidta

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 Phra Pidta amulet, also known as “the closed-eye Buddha,” is believed to bring blessings of protection, good luck, and wealth to the wearer.

Pra Pid Ta Maekasit Pim Hoo Gradtay Luang Phu Nak Wat Huay Jorakahae
The Phra Pidta 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.

Base of Pra Pid Ta Maekasit Pim Hoo Gradtay Luang Phu Nak

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.

Rear Face Pra Pid Ta Maekasit Pim Hoo Gradtay Luang Phu Nak Wat Huay Jorakahae

The image 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 Phra Pidta 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. Famouls for their Kong Grapan, Metta, Klaew Klaad, and Maha Lap Magic.

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


Pra Sivali Luang Phu Hmun

Presenting a rarely-seen Master-Class Amulet of the Great Luang Phu Hmun; the Muan Sarn Sacred Powders Variety, the Pra Sivali Ruay Tan Jai Pim See Liam Hlang Yant – Nuea Pong Puttakun Pasom Wan 2543 BE. Only about 3000 amulets were made in this series, which considering the popularity of Luang Phu Hmun’s amulets and the passage of time since their release, means that almost all of them already reside with devotees who refuse to part with them.

Pra Sivali LP Hmun 2543 BE Ruay Tan Jai Edition

This is hence, a rare chance to admire the highly prized limited edition Pra Sivali Hlang Yant amulet. of LP Hmun Tidtasilo (Wat Ban Jan), in Nuea Pong Pasom Wan. This is a very perfectly well preserved exhibit, which was released during the famous 2543 BE ‘Ruay Tan Jai’ (Rich as Your Heart Desires) edition, at Wat Pha Nong Lom.

Rear Face Pra Sivali Amulet LP Hmun 2543 BE Ruay Tan Jai Edition


The front face of the amulet depicts Pra Sivali (also called ‘Pra Chimplee’ in Thai Buddhist Etymology), carrying a Glod Umbrella and Alms-Bowl, on Tudong, wandering through the forest.

Pra Sivali LP Hmun 2543

The Rear Face of the amulet has a Sacred Yant embossed upon it, with the Sacred Kata Hua Jai Heart Mantra of Pra Sivali, in Ancient Khmer Sanskrit (Khom); ‘NA CHAA LEE DTI’. Below the Yant, are the four elements invoked, with the syllables ‘NA MA PA TA’

Yant on Rear Pra Sivali LP Hmun 2543

Yant on Rear Pra Sivali LP Hmun 2543


Kata Phra Sivali 7 Day Chanting คาถาพระฉิมพลี๗วัน

Luang Phu Hmun was born in the year 2437 BE, and was ordained as a young boy aged 14 into the Sangha, as a Samanera Novice. He was later then ordained as a fully fledged Bhikkhu, when he came of age, in the year 2460 BE. He remained Ordained throughout his life.

Luang Phu Hmun Wat Ban Jan
Luang Phu Hmun was a Maha Thaera Guru Monk of great age and who received Great reverence and Respect from the people of Tambon Ban Jan for his Diligence and Purity in practicing the Vinaya as a Buddhist Monk.

His predictions and instructions for ceremonial empowerment of amulets after his physical death, have been followed to the letter since his passing, for he gave special instructions to inform as to when and how he would return with his spiritual presence to empower amulets posthumously.
His Miracle Powers are Legendary, with so many stories of Miraculous events related to this Monk, who has seen the Reign of Five Kings in his Lifetime. For this reason he is known as the ‘Pra Maha Thaera Ha Phaen Din’ (Great Senior Master-Monk of 5 Kingdoms)

Luang Phu passed away. on the 11th March of the year 2546 BE, at the age of 109 Years old, after 87 years in the Sangha, serving Buddhism throughout almost his complete lifetime.

LP Moon Wat Ban Jan

Luang Por MoonIt is said, that just before the moment of his passing, LP Hmun was heard to recite these words;

“Whoever wears my amulets, and has an ethical life andf profession, will see their assets increase steadily, have luck and good fortunes in Busines. Gain fame and respect in the profession, and high likeability socially. The Devas will smile kindly upon you and protect you, and point the way forward to success and happiness.

Luang Phu Hmun Tidtasilo Wat Ban Jan

But these blessings will only come to those who do good, think good, and have good intention, and respect the Buddhist Precepts”.

The word ‘Hmun’ means to turn and increase (revolve). Luang Phu Hmun always foretold that those who Bucha his amulets, would turn their luck and fortunes around, and increase their Business Success.

Luang Pu Hmun (LP Moon), of Wat Ban Jan

Luang Phu is known to have foretold. that those who Bucha his amulets will be protected from ‘Dtaay Hoeng (premature deadly accidents), and that the Devas will Protect the wearer of his amulets.

Bucha to Luang Phu Hmun. should be performed on a Thursday, and should include offerings of;

  • 16 Incense stick, 2 candles (lit), white flowers, or one puang malai garland.
  • Hmak Plū Betel-Areca Nut with chewing paste (5 or 16 portions).
  • A glass of sweet drink such as fizzy drinks,
  • One roasted catfish, some rice or sticky rice, or fermented rice, or even steamed rice pudding.

Luang Phu Hmun Tidtasilo

Kam Ārātanā Buchā Luang Phu Hmun Tidtasīlō

  1. Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa
  2. Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa
  3. Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa

Luang Phu Hmun Tidtasīlō Ma A U Luang Phu Hmun Tidtasīlō U A Ma

Kata Bucha Luang Phu Hmun

Dtua Gū Lūk Pra Putta Ongk Krū Sit Tudong Ong Āj Mai Bpramāt Krū Pob Roi Gom Dū Jer Krū Grāb Hwai

Kata Bucha Luang Phu Hmun (L.P. Moon) Chanting Tutorial

Somdej Pai Tong and other Amulets of Luang Por Pring Wat Bang Bakork

Presenting a very rare  Pra Somdej Pai Tong Jet Chan (7 Tiered Dais) Buddha amulet, of the Great Luang Por Pring Intachodto, of Wat Bang Bakork. This exhibit is in extremely fine condition for its extreme age, and has all the ‘Damni’ features of authentication of a true Master Class exhibit of this extremely rare Muan Sarn Sacred Powders amulet. A top Master Class Pra Niyom Category sacred powder amulet of the High End variety, for serious devotees, and collectors of this great master, whose amulets are among the rarest to encounter.Somdej Pai Tong Luang Por Pring

Luang Por Pring Intachodto, was well known to be a ‘Mor Ya’ Traditional Medicine annd Spiritual healing Master. He also had the honor of being Declared a Powerful Adept, by the great Master Monk Luang Phu Sukh, of Wat Pak Klong Makham Tao, and of receiving Kammathāna secrets from the Great Luang Por Parn, of Wat Bang Nom Kho.

A Great Master, whose magic was known in both the 2nd World War and Indo-China wars, as a protective amulet maker of great power. Luang Por Pring was one of the Great Tonburi Masters, whose amulets were highly favored by the miltary and police, and rescue forces, for protective powers during times of war or calamity.

Rear Face Somdej Pai Tong Luang Por Pring, Wat Bang Bakork

The amulets of Luang Por Pring, are renowned for its Kong Grapan Chadtri and Klaew Klaad powers to save lives in extreme dangerous situations. His Ya Wasana Jinda Manee powder amulets are of course well known and highly regarded for prevention of illnesses, and its magical and herbal healing powers, especially since lp Pring was a Master of Herbal medicines, and  sustained the Wicha through the true lineage Wicha of LP Bun (Wat Klang Bang Gaew). This is why we also see the Pra Somdej Pai Tong amulet in similar design from Luang Phu Bun as well, for the Lineage connection is the same.

Luang Por Pring, was one of the various Kroo Ba Ajarn of Grom Luang Chumporn. Even the great Luang Por Parn of Wat Bang Nom Kho came to Wat Bang Bakork to learn the Wicha Look Om from Luang Por Pring. These days the amulets of Luang Por Pring are extremely rare amulets to find anywhere.


Luang Por Pring made many highly preferred amulets in many froms, ranging from Pra Somdej, Look Om, Buddha Images of various postures and styles,Takrut, and Look Om. LP Pring was famous for his Look Om Maha Gan, and Look Om See Chompoo sacred wishing balls, and many other Muan Sarn Sacred Powders amulets. Of course his most prized amulets with his top devotees are his Monk Coins, for the obvious connection with the Guru, through his image.

Somdej Pai Tong Luang Por Pring Macro Close Up 2

But it is perhaps his Look Om, Benjapakee amulets, and Pra Somdej, which are the most seen and talked about, perhaps because of the fact that his coin amulets, were never made in great numbers, and only a couple of editions available, so they are now very rare to find in the present day.

Rear Face Close up Pra Somdej Pai Tong Luang Por Pring Macro Close Up

This is because, less people in general know of their existence, apart from the high-end collectors and devout followers of Luang Por Pring. His Talismanic amulets such as Takrut, are extremely rare and a difficult academic study in themself to authenticate, and require immense diligence to seek out and collect.

The Look Om Luang Por Pring was made mostly in both Gray and Brownish colored Sacred powders, and is an extremely rare and powerful amulet, most highly sought after by devotees of this Genre. In addition, a very small number of Black color, and some of these white colored Look Om are also found in existence, as well as some very rare pink colored models, both of which are most highly preferred of all from this Master along with his grayish ‘Nuea Pong Pasom Toop versions.

 

Some of the varied types of Look Om Luang Por Pring

It is assumed that the Wicha he received from making Pra Somdej according to the formula of Somdej Dto, may have influenced some of his many particular mixtures of Muan Sarn Sacred Powders, especially those used for his Pong Puttakun white versions, which indeed have many aspects which resemble the sacred clay of Pra Somdej Wat Rakang including Pong Bpathamang, Pong Puttakun, Pong Trinisinghae, Pong Ittijae, and Pong Maharach.

It is not every day that one can be lucky enough to encounter a sacred amulet of Luang Por Pring, a Classic Master-Class ‘Rokawinaas’ (Rid all Illnesses), Kong Grapan Chadtri, Klaew Klaad amulet, from a Master Geji Ajarn who carries the status of Kroo Ba Ajarn in Wicha, to the Great Luang Por Parn, of Wat Bang Nom Kho. Powerful Protection from a Niyom Category amulet, of Master-Class Status, of the Great Luang Por Pring.

Somdej Pai Tong Luang Por Pring Wat Bang Bakork

During the Indojin (Indo-China Wartime) 3rd largest blessing ceremony of amulets in the History of Thai Buddhism at Wat Sutat, LP Pring was invited with a host of other master monks, to bless the world famous Pra Kring amulet, of the great Pra Sangkarach (Pae).

Below; Somdej Pra Sangkarach Pae, of Wat Sutat

 

All the Bhikkhus who attended the empowerment ritual of that great historically famous ceremony, inscribed Magical Khom Agkhara Spells onto Sacred Yantra Foils. These sacred plates were smelted and poured into the molds.

When Luang Phor Pring’s Yantra Foil spells were placed inside the smelting furnace to be smelted intosacred ingots along with the other Yantra Foils from other Masters, it is told that it was not possible to get them to melt at that heat. This astonished those who witnessed this, and so Luang Por Pring was asked to assist in helping them to melt.

Rear Face Somdej Pai Tong Luang Por Pring Wat Bang Bakork

Luang Por Pring performed some special incantations, and cast some spells over the sacred furnace, and slowly but surely, the Yantra Foils began to melt and mix with the other Sacred chanuan metals.

Luang Por Pring’s protective magic was famous since around the 2nd World War and Indo-China Wartimes, when a Japanese Base was built nearby to the temple of Wat Bang Bakork. It was believed that lp Pring has made a protective Kata and Magical Shield around the area to protect the temple and the local inhabitants around it. So at that time, many people moved to live in tyhe surrounding area, in the belief that they would be safe from the bombing which was being performed by the Western Forces during that time of Japanese Occupation in Thailand.

Front Side View of Somdej Pai Tong Amulet Luang Por Pring Wat Bang Bakork

Another story of his legendary magical powers, was the fact that the Great Magician and Looksit of Luang Phu Sukh, and Royal Prince, Admiral Grom Luang Chumporn Udomsak, sought out lpo Pring to beseech magical Wicha from him and his tutelage.

Below; Luang Phu Sukh  Wat Pak Klong Makham Tao

Luang Phu Sukh - Wat Pak Klong Makham Tao (Chainat)

 

The legend tells, that LP Pring initiated him fully,and as a gift of Initiation, presented Grom Luang Chumporn with a Ban Neng (forehead of the skull), imbued with the spirit of the Mae Nak Pra Khanong Hoeng Prai Deva Spirit. The very same Mae Nak Pra Khanong which you can see in a shrine at Pra Khanong in Bangkok, on the Sukhumvit Road to this very day.

Rear Side View of Somdej Pai Tong Amulet Luang Por Pring Wat Bang Bakork

Below: Grom Luang Chumporn

Prince Admiral Grom Luang Chumporn Udomsak

This is the very same spirit, who was so famously untamable, due to her anger at her unforeseen early death, and great desire to remain with her still living husband, that was bothering many people in the area. When Grom Luang Chumporn took the Ban Neng to the Palace, and various relatives within the Royal Palace witnessed seeing the ghost.

Pra Somdej Pai Tong Luang Por Pring

It is said that the great Somdej Pra Puttajarn (Dto) Prohmrangsri performed a ritual to subdue the spirit once and for all, by inscribing the forehead bone and inserting a spell to ‘sakot’ (bind) the spirit once and for all.

It is recorded in the diary of Pra Maha Saeni Wongs Na Ayuttaya, who authored the official documentational biography of Somdej Pra Puttajarn (Dto) Prohmrangsri, that, after the passing of Somdej Dto, the Ban Neng Forehead Bone of the Mae Pra Khanong Hoeng Prai Ghost, was handed down to Somdej Pra Puttajarn Tut, who in turn, gave the Ban Neng to Luang Por Pring. Luang Por Pring then, as already told, passed the Ban Neng on to Grom Luang Chumporn.

Luang Por Pring was born on the Lunar Precession of 15 Kam (full moon), on a Sunday the fourth of April, in the year 2412 BE. He was hence born in the Chinese Horoscrope astrological year of the horse. He was ordained as a Samanera Novice Monk at a young age, and was educated at Wat Plab Officially known as Wat Rachasitaram), in Tonburi (then still countryside, but now part of Bangkok).

 

Look Om and other Amulets of Luang Por Pring

He remained ordained as a Samanera, until he reached age 20, in the year 2432. It was here that he began to study and practice Wicha Akom (Buddha Magic), and became adept, for Wat Plab was indeed always one of the main academies of Magical Arts. Wat Plab is known to have been the place where most of the Great master Monks of Olden days we all know and revere went, to develop and test their skills in psychic empowerment. Masters such as Luang Phu Sukh, Luang Por Ngern, Luang Phu To, Somdej Pra Puttajarn (Dto) Prohmrangsri, and the like, all passed the proving grounds of psychic adepthood at Wat Plab.

 

Somdej Pai Tong Luang Por Pring Rear Face from angle

It is said that only Great Masters can pass the test of the proving ground of Magic that is Wat Plab, and is part of where the Great Masters obtained their full cotrol of their powers. It was hear by monks close to Luang Por Pring, thaty he secretly learned the Wicha Long Hon (Invisibility spell), and became a Master Adept of Kong Grapan Chadtri Magic, as he was still a young Samanera Novice at Wat Plab.

He was then ordained on the 1st March in the year 2432 BE to become a fully-fledged Bhikkhu in the Buddha Sasana, at the temple of Wat Tong Noppakun, in Klong Sarn.

After ordination, he received the ‘Chaya’ (Monk’s name), of “Pra Kroo Prasas Sikij Intachodti” and moved to Wat Bang Bakork. After a mere 3 years or so, he was elected to become the Abbot, as at the time there were only a very few monks staying there, and the temple was in need of repair, and advancement, for the temple was in disrepair, and there were many things missing for the necessities of daily life.

 

Not all his works of development of Wat Bang Bakork are recorded, but one of the well known atainments he made was his restoration of the Uposatha Shrineroom, Kuti Huts for kore Bhikkhus to come and reside, and the many fracilitieds necessary such as refectory, prayer hall, meditation hall, temple bell, Chedi Stupa, and the like.

In the year 2479 BE, Luang Por Pring was elevated in status and given the Chaya name of ‘Pra Kroo Pra Sasana Sikij, for many of his devotees were Royal Courtiers, and he had a National Following of Devotees, that resounded around the country, for his great deeds and powerful magic. Members of Royal family and their Courtiers would often come to stay and keep precepts and practice meditation under Luang Por Pring. It is not documented as to the year of his passing, as far as our investigations have led to date.

Rear Face of Pra Somdej Pai Tong Pim 7 Chan Luang Por Pring Wat Bang Bakork in Nuea Wasana Jinda Manee

Luang Por Pring was known both for his diligent practice and prowess in the Buddha-Dhamma Vinaya, as well as for ppossessing and developing many Magical Wicha, and methods of empowering different amulets, and the mastery of making powerful Muan Sarn Sacred Powders, and psychic empowerment.


Rian Luang Por Pring Thai Amulet

Presenting a very rare Rian Kanajarn Guru Monk coin amulet, the Rian Roop Khai Nuea Tong Daeng Rom Dam Run Sorng, (second ever edition coin amulet), of the Great Luang Por Pring Intachodto, of Wat Bang Bakork. This exhibit comes already encased in solid gold waterproof casing included in the price. A top Master Class Pra Niyom Category amulet of the High End variety, for serious devcotees and collectors of this great master, whose amulets are among the rarest to encounter.

Rian Luang Por Pring 2514

 

Luang Por Pring Intachodto, was well known to be a ‘Mor Ya’ Traditional Medicine annd Spiritual healing Master. He also had the honor of being Declared a Powerful Adept, by the great Master Monk Luang Phu Sukh, of Wat Pak Klong Makham Tao, and of receiving Kammathāna secrets from the Great Luang Por Parn, of Wat Bang Nom Kho.

A Great Master, whose magic was known in both the 2nd World War and Indo-China wars, as a protective amulet maker of great power. Luang Por Pring was one of the Great Tonburi Masters, whose amulets were highly favored by the miltary and police, and rescue forces, for protective powers during times of war or calamity.

Rear Face Rian Luang Por Pring 2514

The Rian Luang Por Pring is renowned for its Kong Grapan Chadtri and Klaew Klaad powers to save lives in extreme dangerous situations. Luang Por Pring, was one of the various Kroo Ba Ajarn of Grom Luang Chumporn. Even the great Luang Por Parn of Wat Bang Nom Kho came to Wat Bang Bakork to learn the Wicha Look Om from Luang Por Pring. These days the amulets of Luang Por Pring are extremely rare amulets to find anywhere.

 

Encyclopedia of the Amulets of Luang Por Pring

Luang Por Pring made many highly preferred amulets in many froms, ranging from Pra Somdej, Look Om, Buddha Images of various postures and styles,Takrut, and Look Om. LP Pring was famous for his Look Om Maha Gan, and Look Om See Chompoo sacred wishing balls, and many other Muan Sarn Sacred Powders amulets. Of course his most prized amulets with his top devotees are his Monk Coins, for the obvious connection with the Guru, through his image.

But it is perhaps his Look Om which are the most seen and talked about, perhaps because of the fact that many of his other amulets, are now very rare to find in the present day, and less people in general know of their existence, apart from the high-end collectors and devout followers of Luang Por Pring.

Luang Por Pring Intachodto Wat Bang Bakork

The Look Om Luang Por Pring was made mostly in both Gray and Brownish colored Sacred powders, and is an extremely rare and powerful amulet, most highly sought after by devotees of this Genre. In addition, a very small number of Black color, and some of these white colored Look Om are also found in existence, as well as some very rare pink colored models, both of which are most highly preferred of all from this Master along with his grayish ‘Nuea Pong Pasom Toop versions.

Look Om Luang Por Pring

It is assumed that the Wicha he received from making Pra Somdej according to the formula of Somdej Dto, may have influenced this particular mixture of Muan Sarn Sacred Powders used for his Pong Puttakun white versions, which indeed have many aspects which resemble the sacred clay of Pra Somdej Wat Rakang including Pong Bpathamang, Pong Puttakun, Pong Trinisinghae, Pong Ittijae, and Pong Maharach.

It is not every day that one can be lucky enough to encounter a sacred amulet of Luang Por Pring, a Classic Master-Class Kong Grapan Chadtri Klaew Klaad amulet, from a Master Geji Ajarn who carries the status of Kroo Ba Ajarn in Wicha, to the Great Luang Por Parn, of Wat Bang Nom Kho. Powerful Protection from a Niyom Category amulet, of Master-Class Status, of the Great Luang Por Pring.

During the Indojin (Indo-China Wartime) 3rd largest blessing ceremony of amulets in the History of Thai Buddhism at Wat Sutat, LP Pring was invited with a host of other master monks, to bless the world famous Pra Kring amulet, of the great Pra Sangkarach (Pae).

Below; Somdej Pra Sangkarach Pae, of Wat Sutat

Somdej Pra Sangkarach Pae Wat Sutat

All the Bhikkhus who attended the empowerment ritual, inscribed Magical Khom Agkhara Spells onto Sacred Yantra Foils. These sacred plates were smelted and poured into the molds.

When Luang Phor Pring’s Yantra Foil spells were placed inside the smelting furnace to be smelted intosacred ingots along with the other Yantra Foils from other Masters, it is told that it was not possible to get them to melt at that heat. This astonished those who witnessed this, and so Luang Por Pring was asked to assist in helping them to melt.

 

Rear Face Rian Luang Por Pring Wat Bang Bakork 2514

Luang Por Pring performed some special incantations, and cast some spells over the sacred furnace, and slowly but surely, the Yantra Foils began to melt and mix with the other Sacred chanuan metals.

Luang Por Pring’s protective magic was famous since around the 2nd World War and Indo-China Wartimes, when a Japanese Base was built nearby to the temple of Wat Bang Bakork. It was believed that lp Pring has made a protective Kata and Magical Shield around the area to protect the temple and the local inhabitants around it. So at that time, many people moved to live in tyhe surrounding area, in the belief that they would be safe from the bombing which was being performed by the Western Forces during that time of Japanese Occupation in Thailand.

Another story of his legendary magical powers, was the fact that the Great Magician and Looksit of Luang Phu Sukh, and Royal Prince, Admiral Grom Luang Chumporn Udomsak, sought out lpo Pring to beseech magical Wicha from him and his tutelage.

Below; Luang Phu Sukh  Wat Pak Klong Makham Tao

Luang Phu Sukh Wat Pak Klong Makham Tao

The legend tells, that LP Pring initiated him fully,and as a gift of Initiation, presented Grom Luang Chumporn with a Ban Neng (forehead of the skull), imbued with the spirit of the Mae Nak Pra Khanong Hoeng Prai Deva Spirit. The very same Mae Nak Pra Khanong which you can see in a shrine at Pra Khanong in Bangkok, on the Sukhumvit Road to this very day.

Below: Grom Luang Chumporn

Grom Luang Chumporn Udomsak

This is the very same spirit, who was so famously untamable, due to her anger at her unforeseen early death, and great desire to remain with her still living husband, that was bothering many people in the area. When Grom Luang Chumporn took the Ban Neng to the Palace, and various relatives within the Royal Palace witnessed seeing the ghost.

It is said that the great Somdej Pra Puttajarn (Dto) Prohmrangsri performed a ritual to subdue the spirit once and for all, by inscribing the forehead bone and inserting a spell to ‘sakot’ (bind) the spirit once and for all.

It is recorded in the diary of Pra Maha Saeni Wongs Na Ayuttaya, who authored the official documentational biography of Somdej Pra Puttajarn (Dto) Prohmrangsri, that, after the passing of Somdej Dto, the Ban Neng Forehead Bone of the Mae Pra Khanong Hoeng Prai Ghost, was handed down to Somdej Pra Puttajarn Tut, who in turn, gave the Ban Neng to Luang Por Pring. Luang Por Pring then, as already told, passed the Ban Neng on to Grom Luang Chumporn.


Luang Phor Pring was born on the Lunar Precession of 15 Kam (full moon), on a Sunday the fourth of April, in the year 2412 BE. He was hence born in the Chinese Horoscrope astrological year of the horse. He was ordained as a Samanera Novice Monk at a young age, and was educated at Wat Plab Officially known as Wat Rachasitaram), in Tonburi (then still countryside, but now part of Bangkok).

Look Om and other Amulets of Luang Por Pring

He remained ordained as a Samanera, until he reached age 20, in the year 2432. It was here that he began to study and practice Wicha Akom (Buddha Magic), and became adept, for Wat Plab was indeed always one of the main academies of Magical Arts. Wat Plab is known to have been the place where most of the Great master Monks of Olden days we all know and revere went, to develop and test their skills in psychic empowerment. Masters such as Luang Phu Sukh, Luang Por Ngern, Luang Phu To, Somdej Pra Puttajarn (Dto) Prohmrangsri, and the like, all passed the proving grounds of psychic adepthood at Wat Plab.

Side View of Rian Luang Por Pring 2514

It is said that only Great Masters can pass the test of the proving ground of Magic that is Wat Plab, and is part of where the Great Masters obtained their full cotrol of their powers. It was hear by monks close to Luang Por Pring, thaty he secretly learned the Wicha Long Hon (Invisibility spell), and became a Master Adept of Kong Grapan Chadtri Magic, as he was still a young Samanera Novice at Wat Plab.

He was then ordained on the 1st March in the year 2432 BE to become a fully-fledged Bhikkhu in the Buddha Sasana, at the temple of Wat Tong Noppakun, in Klong Sarn.

After ordination, he received the ‘Chaya’ (Monk’s name), of “Pra Kroo Prasas Sikij Intachodti” and moved to Wat Bang Bakork. After a mere 3 years or so, he was elected to become the Abbot, as at the time there were only a very few monks staying there, and the temple was in need of repair, and advancement, for the temple was in disrepair, and there were many things missing for the necessities of daily life.

Side View of Rear Face Rian Luang Por Pring 2514

Not all his works of development of Wat Bang Bakork are recorded, but one of the well known atainments he made was his restoration of the Uposatha Shrineroom, Kuti Huts for kore Bhikkhus to come and reside, and the many fracilitieds necessary such as refectory, prayer hall, meditation hall, temple bell, Chedi Stupa, and the like.

In the year 2479 BE, Luang Por Pring was elevated in status and given the Chaya name of ‘Pra Kroo Pra Sasana Sikij, for many of his devotees were Royal Courtiers, and he had a National Following of Devotees, that resounded around the country, for his great deeds and powerful magic. Members of Royal family and their Courtiers would often come to stay and keep precepts and practice meditation under Luang Por Pring. It is not documented as to the year of his passing, as far as our investigations have led to date.

Luang Por Pring was known both for his diligent practice and prowess in the Buddha-Dhamma Vinaya, as well as for ppossessing and developing many Magical Wicha, and methods of empowering different amulets, and the mastery of making powerful Muan Sarn Sacred Powders, and psychic empowerment.


Luang Por Dam

A Rare Loi Ongk Pra Pid Ta Thaan Sung (high Dais) Buddha Image Statuette amulet, in Nuea Pong Kluk Rak, with hand inscribed Yant Putto, and Khom Inscriptions, from the Great Luang Por Dam, of Wat Mai Nopparam, in Naratiwat Province, in the deep South of Thailand on the Malay border. Luang Por Dam was the first apprentice in the Wicha of Pra Pid Ta Magic, to the Great Luang Por Kron, of Wat Bang Sae. This exhibit differs from many, in the fact that it has had red Rak Chart Jeen Boran coated on the base.

Phra Pidta Luang Por Dam Wat Mai Nopparam15

The Pid Ta is made using the very same Muan Sarn Sacred Powders admixture, empowerment, and inscriptions, as those of the Great Luang Por Kron, and the Pra Pid Ta of Luang Por Dam himself, have now become legendary in their own right, and stand alone on their own merits as Pra Niyom master Class Category amulets.

 

LP Dam Wat Mai Nopparam

Highly revered and collected by Looksit (Devotees) of his Mentor Luang Por Kron, a Buddhist Master Monk from Malaysia. Luang Por Kron was Abbot of Wat Bang Sae in the province of Kalantan.

He made many Pid Ta amulets which were so very preferred (‘Niyom’). It is said in Thai Amulet circles that, in the same way that we prefer the Pra Somdej Wat Rakang as a Niyom amulet, so, in Malaysia and even Singapore, the Pra Pid Ta of Luang Por Dam, and his Mentor Luang Por Kron, became just as sought after and beloved. Malaysians know Luang Por Dam very well, for his temple is very close to the Malaysian border in Naratiwat, which is one of the reasons LP Dam was able to be a close accomplice of LP Kron, and receive and continue his Wicha.

Rear Face Pra Pid Ta Luang Por Dam

The Pra Pid Ta amulets of Luang Por Dam of Wat Mai Nopparam, have become ever more comparable and popular to those of his Mentor and Wicha Inheritance Kroo Ba Ajarn Luang Por Kron, for the fact that Luang Por Kron’s amulets are almost impossible to find anymore these days, and the Pra Pid Ta of Luang Por Dam have hence become the favored alternative, for they are considered to possess the magic of both Masters.

Below; Luang Por Kron – Wat Uttamaram (Kalimantan Malaysia)

Luang Por Kron of Wat Uttamaram Malaysia
As to Luang Por Dam’s Mentor, LP Kron, Malaysian Buddhists do not often call him Luang Por Kron as Thai people do, rather ‘Tok Racha‘, which means something similar to Thailand’s top Royal Monk always being called ‘Pra Sangkaracha’.

It is said that despite the fact that most of the surrounding households in the vicinity of Luang Por Krons temple were Muslim, that he earned their respect, and was an honored person. He was not called Luang Por Kron by Malays, as we call him in Thailand, rather, was named ‘Tok Raja’, which means ‘ as equal to the Sangha Raja’ .

The reason for this comes from a legend that the daughter of a powerful Sultan of Kalantan was cursed with a black magic spell, which caused his mind to become strangely affected, and even doctors and psychologists could not help to cure him, and even the Muslim witch doctors could not break the spell with their magic.

But Luang Por Kron was able to heal her, and return her to sanity. This caused LP Kron to recieve great respect from the Sultan who then gave him the honorary name of Tok Raja. His most preferred amulets are the Pra Pid Ta, which were mostly hand made molds, in Muan Sarn Sacred Powders with Lacquer (Nuea Pong Kluk Rak), some very few in carved wood, and a very few are sometimes seen in carved ivory.

Pra Pidta Luang Por Dam Nuea Pong Jarn Yant Putto


Luang Por Kron began making Pra Pid Ta amulets sometime around the year 2480 BE onwards, mostly making hand molded clay models, resulting in each one having a very original appearance, some with very wide legs, others less so. Most were made in Nuea Pong Kluk Rak herbal powders with lacquer mixed into the clay, and hand molded, to form an inimitable effect that has made his Pra Pid Ta amulets so original in design.

Many of his hand molded Pid Ta do not have a dais and have very wide legs, whereas others have a more standard form with inscription, and less wide legs, and usually with inscriptions of Unalome and Yant on the surface of the image. His other highly preferred amulets among devotees, are the Rian Roop Dork Jik 1st edition coin of 2500 BE, and the second edition coin, the Rian Roop Khai of 2505 BE.

A Top Master-Class amulet, from LP Dam, first apprentice of Malaysia’s Greatest Master of the Wicha Pra Pid Ta

The Pid Ta can be used as a Loi Ongk Statuette on the altar for Bucha, or be worn as an amulet encased. This exhibit is highly recommended to use for altar worship, as it has a wide sturdy base, and is fitting for placement on flat surfaces.


The World Famous Hun Payont amulet, of Ajarn Loi Po Ngern, Great Ayuttaya Master and direct lineage continuance of the Wicha of Luang Por Glan of Wat Prayatigaram. The Hun Payont of Ajarn Loi, are said to be the number one Hun Payont amulets of all time, and are the most sought after and desired items by devotees of this kind of amulet. Unfortunately, the amulets of this great olden days Master. Perhaps the number one Hun Payont in Historical Documentation, ancient and highly reputed for its power, the Hun Payont of the Great Ajarn Loi Po Ngern, Great Olden  Days Lay Master of the Ayuttaya Province.

Ajarn Loi was born in the month of February 2454 in Nakorn Sawan, but later moved to live in Bang Prahan in Ayuttaya. He became the apprentice of Luang Por Glan of Wat Prayat. After the passing of LP Glan, Ajarn Loi continued his practice of Magic with Luang Por Bpaen of Wat Sao Tong Mai in Ayuttaya.

Ajarn Loi learned many Wicha with Luang Por Bpaen of Wat Sao Tong Mai, who was well versed in Wicha Saiyasart, but Ajarn Loi himself was also Adept in Artisanry of the Chang Sip Moo Fine Arts level of prowess. He thus taught Ajarn Loi all of his Wicha, and methods of weaving the spellbound Hun Payont, Takrut and other amulets, and Ajarn Loi would make them in the finest fashion. Ajarn Loi was a fine artisan of the Chang Sip Moo group, and received Wicha from Luang Por Bpaen, Luang Por Glan, and other masters, but was the most Adept of all at weaving the Hun Payont Golems with his Artistic ability to make the effigies in all sorts of postures, and dress them with all kinds of regalia.

 

The Hun Payont comes from the word ‘Payont’ which means an effigy that has been brought to life by Sorcerous Magick. Hun Payont may be made in various forms, such as the form of a Human, or some other Magickal creature, or animal, depending on the needs of the user and intended uses of the Adept who makes them. Hun Payont are made from various substances, such as the Hun Hyaa Saan (Hay/Straw), Hun Gan Bai Mai San (leaves), Hun Thao Wan (magical vines), Hun Dtakua (mercurial lead), Hun Khee Pheung (wax), Bai Mai Ta (leaves), Hun Gae Salak (carved wood), Hun Daay (cord wrap), Hun Pha (cloth bound), Hun Din (molded claay), Hun Din Phao (baked clay), Hun Hin (carved stone), Hun Krabueang (ceramic), Hun Poon (cement), Hun Ngern/Tong (silver or gold), Hun Loha (Iron)

The Hun Payont, is an amulet that is found to date back to the times of the Kassapa Buddha. The Kassapa Buddha, is said to have made a Payont effigy, to protect his Relics, before he himself passed into Nibbana.

200 Years Later, King Asoka opened a shrine, to remove and preserve the relics, but the shrine was inhabited by a Hun Payont. King Asoka was forced to invoke and summon the God Indra, who manifested as a Brahman, and performed Incantations, enabling King Asoka to enter and remove the Saririkadhatu Relics.

In the world of Sorcery, all lineages believe in the existence of different kinds of spirits, which can be imbued within effigies or controlled, or beseeched to perform a multitude of tasks.

Hun Payont Ya San Mad Daay Daeng Akom Ajarn Loi

There are many Animist and Necromantic amulets which use different types of spirits which are Hoeng Prai Ghosts, Devas, Bhuta, Kumarn Tong, Rak Yom, In Jantr, Phu Some, In Gaew, Mae Takian, Ma Hoeng Prai, and many others such asYaksa Monsters, to inhabit an effigy.
Great Adepts are the only ones able to create Hun Payont Golem Effigies, which are then brought to life with Necromancy and imbued with any of a number of kinds of spirits.  All Hun Payont must be empowered by a Master who has Mastered the Wicha Akarn Sam Sip Sorng 32 invocationss of the 32 elements within a living being, to make the effigy able to displace itself (move around), and to emit magickal Miracles to protect wealth and possessions within its enclave. If intruders enter, the Hun Payont will create illusions that drive the thieves away, and will also scare away all kinds of demons and ghosts that enter the household to cause any havoc. Hun Payont are very protective of the belonging within the home and for this reason excellent guards.


Hun Payont differ from Kumarn Tong, in the sense that the Kroo Ba Ajarn would give life to the Hun Payont himself without necessity to call upon an existing spirit, whereas a Kumarn Tong is reanimated by calling a Bhuta, a Deva or Child Ghost to inhabit the effigy, to help humans, in exchange for an auspicious rebirth in the heavens after its lifetime within the Kumarn.

Ajarn Loi with his Hun Payont

The Hun Payont is also renowned to be able to bring wealth and attract good business, and is open to being asked for favors and to perform missions, such as chasing away your enemies. It is also believed to possess Metta Mahaniyom ‘Great Preference’ Magick, which we know in English, as ‘Mercy Charm’, as it is reputed to attract the compassion and favor, of those who approach and interact with you.

According to the ancient tradition, a Hun Payont should be rewarded and appeased through the Gruad Nam water pouring ceremony when performing prayers and Bucha.


Luang Phu Mun Puritatto

Rian Lai Ganok Sacred Guru Monk Coin with ‘Ganok’ flamed embellishments around the edges, and the Image of Luang Phu Mun Puritadto, of Wat Pha Sutawas emblazoned. This is a limited series Gammagarn version, with series code stamp, which is seen on the Sangkati sash of the Guru Monk, bearing the Code Met Nga Sesame seed shaped stamp, with a Khom Sanskrit Letter embossed.

Luang Phu Mun Thai amulet

The amulet has the images of an almsbowl, a kettle and a Glod Umbrella, the basic traveling necessities of the Thai Tudong Forest Tradition Lineage of LP Mun. The amulet was released in 2520 BE, and is first edition, after Luang Por Kinaree released his own first edition coin with his own image in the year 2519 BE. This series of amulets were fashioned in the same shape, but with the image of Luang Phu Mun Puritatto, blessed by Lineage Master, and Abbot of Wat Gantasilawas, Luang Por Kinaree Jantiyo, in Grand Buddha Abhisekha ceremony. The ceremony was held directly at Wat Gandtasilawas in Nakorn Phanom, with a host of other great Tudong Masters of the Luang Phu Mun Thai Forest Tradition.

The amulet has the Kata ‘namo Wmudtaanang Namo Wimudtiyaa’ on the rear face below the almsbowl, the Kata of LP Mun, representing the heart of the Tudong Kammathana Practice. The amulet is forged from Nuea Tong Daeng Sacred Copper Brazen Alloy, and was blessed on the 13th April 2520 BE after Traimas three month nightly empowerments at the temple beforehand. The amulet has the words ‘Puritadto’ on the front of the base of the amulet, with Luang Phu Mun seated in meditation above.


The amulets were released in the year 2513-2514 BE in a very special Buddha Abhiseka, at the temple of Wat Gantasilaram, with a large number of some of the greatest Guru Masters of the time present to empower, from the lineage of Luang Phu Mun

Ajarn Mun Bhuridatta Thera (Thai: มั่น ภูริทตฺโต, rtgs: Ajarn Mun Phurithatto; Lao: ຫຼວງປູ່ມັ່ນ ພູຣິທັຕໂຕ), 1870–1949, was a Thai bhikkhu of Lao descent who is credited, along with his mentor, Ajarn Sao Kantasīlo, with establishing the Thai Forest Tradition or “Kammaṭṭhāna tradition” that subsequently spread throughout Thailand and to several countries abroad. Ajarn Mun was born in Baan Kham Bong, a farming village in Ubon Ratchathani Province, Isan.
Ordained as a monk in 1893, he spent the remainder of his life wandering through Thailand, Burma, and Laos, dwelling for the most part in the forest, engaged in the practice of meditation. He attracted an enormous following of students and, together with his teacher, Sao Kantasīlo (1861–1941), established the Thai Forest Tradition (the kammaṭṭhāna tradition) that subsequently spread throughout Thailand and to several countries abroad. He died at Wat Suddhavasa, Sakon Nakhon Province.

Ajarn Mun was born in Baan Kham Bong, a farming village in Ubon Ratchathani Province, Isan. Ordained as a monk in 1893, he spent the remainder of his life wandering through Thailand, Burma, and Laos, dwelling for the most part in the forest, engaged in the practice of meditation. He attracted an enormous following of students and, together with his teacher, Sao Kantasīlo (1861–1941), established the Thai Forest Tradition (the Kammaṭhāna tradition) that subsequently spread throughout Thailand and to several countries abroad. He died at Wat Pha Sutawas, Sakon Nakhon Province. (Wikipedia)

We would like to share a passage written by Luang Por Thanissaro Bhikkhu (Ajarn Geoffrey de-Graaf), who wrote a most explanatory essay of the role of the Great Ajarn Mun in the revival of the true Buddhist Practice and the Rise of the Thai Tudong Kammathana Forest tradition;

Throughout its history, Buddhism has worked as a civilizing force. Its teachings on karma, for instance — the principle that all intentional actions have consequences — have taught morality and compassion to many societies. But on a deeper level, Buddhism has always straddled the line between civilization and wilderness. The Buddha himself gained Awakening in a forest, gave his first sermon in a forest, and passed away in a forest.

The qualities of mind he needed in order to survive physically and mentally as he went, unarmed, into the wilds, were key to his discovery of the Dhamma. They included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest.

These qualities formed the “home culture” of the Dhamma.
Periodically, as Buddhism spread and adapted to different societies, some practitioners felt that the original message of the Dhamma had become diluted. So they returned to the wilderness in order to revive its home culture. Many wilderness traditions are still alive today, especially in the Theravada countries of Sri Lanka and Southeast Asia. There, mendicant ascetic monks continue to wander through the remaining rainforests, in search of Awakening in the same environment where the Buddha found Awakening himself.

Among these wilderness traditions, the one that has attracted the largest number of Western students, and is beginning to take root in the West, is the Kammatthana (Meditation) Forest tradition of Thailand.

The Kammatthana tradition was founded by Ajarn Mun Bhuridatto in the early decades of this century. Ajarn Mun’s mode of practice was solitary and strict. He followed the Vinaya (monastic discipline) faithfully, and also observed many of what are known as the thirteen classic dhutanga (ascetic) practices, such as living off almsfood, wearing robes made of cast-off rags, dwelling in the forest, eating only one meal a day.

Searching out secluded places in the wilds of Thailand and Laos, he avoided the responsibilities of settled monastic life and spent long hours of the day and night in meditation. In spite of his reclusive nature, he attracted a large following of students willing to put up with the hardships of forest life in order to study with him.
He also had his detractors, who accused him of not following traditional Thai Buddhist customs. He usually responded by saying that he wasn’t interested in bending to the customs of any particular society — as they were, by definition, the customs of people with greed, anger, and delusion in their minds. He was more interested in finding and following the Dhamma’s home culture, or what he called the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve Awakening in the first place.

This phrase — the customs of the noble ones — comes from an incident in the Buddha’s life: not long after his Awakening, he returned to his home town in order to teach the Dhamma to the family he had left six years earlier. After spending the night in a forest, he went for alms in town at daybreak. His father the king learned of this and immediately went to upbraid him. “This is shameful,” the king said. “No one in the lineage of our family has ever gone begging. It’s against our family customs.”
“Your majesty,” the Buddha replied, “I now belong, not to the lineage of my family, but to the lineage of the noble ones. Theirs are the customs I follow.” Ajarn Mun devoted many years of his life to tracking those customs down. Born in 1870, the son of rice farmers in the northeastern province of Ubon, he was ordained as a monk in the provincial capital in 1892. At the time of his ordination, there were two broad types of Buddhism available in Thailand; Maha Nikkaya and the Dhammayut Movements.

The first can be called Customary Buddhism — the mores and rites handed down over the centuries from teacher to teacher with little, if any, reference to the Pali canon. For the most part, these customs taught monks to live a sedentary life in the village monastery, serving the local villagers as doctors or fortune tellers. Monastic discipline tended to be loose. Occasionally, monks would go on a pilgrimage they called “dhutanga” which bore little resemblance to the classic dhutanga practices. Instead, it was more an undisciplined escape valve for the pressures of sedentary life. Moreover, monks and lay people practiced forms of meditation that deviated from the path of tranquillity and insight outlined in the Pali canon. Their practices, called vichaa aakhom, or incantation knowledge, involved initiations and invocations used for shamanistic purposes, such as protective charms and magical powers. They rarely mentioned nirvana except as an entity to be invoked for shamanic rites. The second type of Buddhism available at the time, was Reform Buddhism, based on the Pali canon and begun in the 1820’s by Prince Mongkut, who later became King Rama IV (and still later was portrayed in the musical The King and I).

Prince Mongkut was ordained as a monk for twenty-seven years before ascending the throne. After studying the canon during his early years as a monk, he grew discouraged by the level of practice he saw around him in Thai monasteries. So he reordained among the Mons — an ethnic group that straddled the Thai-Burmese border and occupied a few villages across the river from Bangkok — and studied Vinaya and the classic dhutanga practices under the guidance of a Mon teacher. Later, his brother, King Rama III, complained that it was disgraceful for member of the royal family to join an ethnic minority, and so built a monastery for the Prince-Monk on the Bangkok side of the river. There, Mongkut attracted a small but strong following of like-minded monks and lay supporters, and in this way the Dhammayut (lit., In Accordance with the Dhamma) movement was born.

In its early years, the Dhammayut movement was an informal grouping devoted to Pali studies, focusing on Vinaya, the classic dhutanga practices, a rationalist interpretation of the Dhamma, and the revival of meditation techniques taught in the Pali canon, such as recollection of the Buddha and mindfulness of the body. None of the movement’s members, however, could prove that the teachings of the Pali canon actually led to enlightenment. Mongkut himself was convinced that the path to nirvana was no longer open, but he felt that a great deal of merit could be made by reviving at least the outward forms of the earliest Buddhist traditions. Formally taking a bodhisattva vow, he dedicated the merit of his efforts to future Buddhahood. Many of his students also took vows, hoping to become disciples of that future Buddha.

Upon disrobing and ascending the throne after his brother’s death in 1851, Rama IV was in a position to impose his reforms on the rest of the Thai Sangha, but chose not to. Instead, he quietly sponsored the building of new Dhammayut centers in the capital and the provinces, which was how — by the time of Ajarn Mun — there came to be a handful of Dhammayut monasteries in Ubon.
Ajarn Mun felt that Customary Buddhism had little to offer and so he joined the Dhammayut order, taking a student of Prince Mongkut as his preceptor. Unlike many who joined the order at the time, he wasn’t interested in the social advancement that would come with academic study and ecclesiastical appointments. Instead, his life on the farm had impressed on him the sufferings inherent in the cycle of life and death, and his single aim was to find a way out of the cycle. As a result, he soon left the scholarly environment of his preceptor’s temple and went to live with a teacher named Ajarn Sao Kantasilo (1861-1941) in a small meditation monastery on the outskirts of town.

Ajarn Sao was unusual in the Dhammayut order in that he had no scholarly interests but was devoted to the practice of meditation. He trained Ajarn Mun in strict discipline and canonical meditation practices, set in the context of the dangers and solitude of the wilderness. He could not guarantee that this practice would lead to the noble attainments, but he believed that it headed in the right direction.
After wandering for several years with Ajarn Sao, Ajarn Mun set off on his own in search of a teacher who could show him for sure the way to the noble attainments. His search took nearly two decades and involved countless hardships as he trekked through the jungles of Laos, central Thailand, and Burma, but he never found the teach
er he sought.

Gradually he realized that he would have to follow the Buddha’s example and take the wilderness itself as his teacher, not simply to conform to the ways of nature — for nature is samsara itself — but to break through to truths transcending them entirely. If he wanted to find the way beyond aging, illness, and death, he would have to learn the lessons of an environment where aging, illness, and death are thrown into sharp relief. At the same time, his encounters with other monks in the forest convinced him that learning the lessons of the wilderness involved more than just mastering the skills of physical survival.

 

He would also have to develop the acuity not to be misled by dead-end sidetracks in his meditation. So, with a strong sense of the immensity of his task, he returned to a mountainous region in central Thailand and settled alone in a cave.
In the long course of his wilderness training, Ajarn Mun learned that — contrary to Reform and Customary beliefs — the path to nirvana was not closed. The true Dhamma was to be found not in old customs or texts but in the well-trained heart and mind. The texts were pointers for training, nothing more or less. The rules of the Vinaya, instead of simply being external customs, played an important role in physical and mental survival. As for the Dhamma texts, practice was not just a matter of confirming what they said. Reading and thinking about the texts could not give an adequate understanding of what they meant — and did not count as showing them true respect. True respect for the texts meant taking them as a challenge: putting their teachings seriously to the test to see if, in fact, they are true. In the course of testing the teachings, the mind would come to many unexpected realizations that were not contained in the texts. These in turn had to be put to the test as well, so that one learned gradually by trial and error to the point of an actual noble attainment. Only then, Ajarn Mun would say, did one understand the Dhamma.

 

This attitude toward the Dhamma parallels what ancient cultures called “warrior knowledge” — the knowledge that comes from developing skills in difficult situations — as opposed to the “scribe knowledge” that people sitting in relative security and ease can write down in words. Of course, warriors need to use words in their training, but they view a text as authoritative only if its teachings are borne out in practice. The Canon itself encourages this attitude when it quotes the Buddha as teaching his aunt, “As for the teachings of which you may know, ‘These teachings lead to dispassion, not to passion; to being unfettered, not to being fettered; to divesting, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may definitely hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.'”
Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text. It lies in each person’s relentless honesty in putting the Dhamma to the test and carefully monitoring the results.
When Ajarn Mun had reached the point where he could guarantee that the path to the noble attainments was still open, he returned to the northeast to inform Ajarn Sao and then to continue wandering.

 

Gradually he began to attract a grassroots following. People who met him were impressed by his demeanor and teachings, which were unlike those of any other monks they had known. They believed that he embodied the Dhamma and Vinaya in everything he did and said. As a teacher, he took a warrior’s approach to training his students. Instead of simply imparting verbal knowledge, he put them into situations where they would have to develop the qualities of mind and character needed in surviving the battle with their own defilements. Instead of teaching a single meditation technique, he taught them a full panoply of skills — as one student said, “Everything from washing spittoons on up” — and then sent them into the wilds.
It was after Ajarn Mun’s return to the northeast that a third type of Buddhism emanating from Bangkok — State Buddhism — began to impinge on his life. In an effort to present a united front in the face of imperialist threats from Britain and France, Rama V (1868-1910) wanted to move the country from a loose feudal system to a centralized nation-state. As part of his program, he and his brothers — one of whom was ordained as a monk — enacted religious reforms to prevent the encroachment of Christian missionaries. Having received their education from British tutors, they created a new monastic curriculum that subjected the Dhamma and Vinaya to Victorian notions of reason and utility.

 

Their new version of the Vinaya, for instance, was a compromise between Customary and Reform Buddhism designed to counter Christian attacks that monks were unreliable and lazy. Monks were instructed to give up their wanderings, settle in established monasteries, and accept the new state curriculum. Because the Dhammayut monks were the best educated in Thailand at the time — and had the closest connections to the royal family — they were enlisted to do advance work for the government in outlying regions.
In 1928, a Dhammayut authority unsympathetic to meditation and forest wanderers took charge of religious affairs in the northeast. Trying to domesticate Ajarn Mun’s following, he ordered them to establish monasteries and help propagate the government’s program. Ajarn Mun and a handful of his students left for the north, where they were still free to roam. In the early 1930’s, Ajarn Mun was appointed the abbot of an important monastery in the city of Chieng Mai, but fled the place before dawn of the following day.

He returned to settle in the northeast only in the very last years of his life, after the local ecclesiastical authorities had grown more favorably disposed to his way of practice. He maintained many of his dhutanga practices up to his death in 1949.
It wasn’t until the 1950’s that the movement he founded gained acceptance in Bangkok, and only in the 1970’s did it come into prominence on a nationwide level. This coincided with a widespread loss of confidence in state monks, many of whom were little more than bureaucrats in robes. As a result, Kammatthana monks came to represent, in the eyes of many monastics and lay people, a solid and reliable expression of the Dhamma in a world of fast and furious modernization.
Buddhist history has shown that wilderness traditions go through a very quick life cycle.

 

As one loses its momentum, another often grows up in its place. But with the wholesale destruction of Thailand’s forests in the last few decades, the Kammatthana tradition may be the last great forest tradition that Thailand will produce. Fortunately, we in the West have learned of it in time to gather lessons that will be help in cultivating the customs of the noble ones on Western soil and establishing authentic wilderness traditions of our own.
Perhaps the most important of those lessons concerns the role that the wilderness plays in testing and correcting trends that develop among Buddhists in cities and towns. The story of the Kammatthana tradition gives lie to the facile notion that Buddhism has survived simply by adapting to its host culture. The survival of Buddhism and the survival of the Dhamma are two different things. People like Ajarn Mun — willing to make whatever sacrifices are needed to discover and practice the Dhamma on its own terms — are the ones who have kept the Dhamma alive.

Of course, people have always been free to engage in Buddhist traditions in whatever way they like, but those who have benefited most from that engagement are those who, instead of reshaping Buddhism to fit their preferences, reshape themselves to fit in with the customs and traditions of the noble ones. To find these customs isn’t easy, given the bewildering variety of traditions that Buddhists have spawned over the centuries. To test them, each individual is thrown back on his or her own powers of relentless honesty, integrity, and discernment.

There are no easy guarantees. And perhaps this fact in itself is a measure of the Dhamma’s true worth. Only people of real integrity can truly comprehend it. As Ajarn Lee, one of Ajarn Mun’s students, once said, “If a person isn’t true to the Buddha’s teachings, the Buddha’s teachings won’t be true to that person — and that person won’t be able to know what the Buddha’s true teachings are”.

Source; The Customs of the Noble Ones”, by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 7 June 2010, http://www.accesstoinsight.org/lib/authors/thaniss… ©1999 Thanissaro Bhikkhu