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.


Authenticity Certificate Pra Somdej Hlang Yant Ha Nuea Wan Plai Dam 3 Takrut LP Tim

An Authenticated and Certificated Pra Somdej Hlang Yant Trai Pim Pised Fang Takrut Sam Kasat Fang Roop Muean Nuea Ngern – Muan Sarn Sacred Powders amulet of the Great LP Tim, in Nuea Pong Prai Kumarn Bone Powders, with Pong Wan Plai Dam Black Earthen Powders, Gesa Monk’s Hairs of LP Tim, triple Takrut spell inserts, in bronze, silver and gold (3 Kings/Sam Kasat), and a solid gold Roop Muean Bpam image of Luang Phu Tim. The front face has an immensely clear image with refined details and deep relief, which is unusually prominent for this Pim, adding to its inherent prominence, due to being an Ongk Kroo model with triple Takrut in front face, and solid gold Roop Muean inserted in rear face, as well as being made from the much rarer Nuea Wan Plai Dam.

Pra Somdej Hlang Yant Ha Nuea Wan Plai Dam 3 Takrut LP Tim

This Pra Somdej is extremely rare to find in black Wan Plai Dam powders, and especially in Ongk Kroo version. They are well prized for their Maha Lap and Maha Sanaeh, and Kong Grapan Powers, especially an exhibit such as this pristinely kept amulet, enchanting in its appearance, with the seductive shimmer of Sai Rae Tong Kam Pure Gold Flakes, filled with Pong Prai Kumarn Muan Sarn Powders. The special individuaity and Sacred Power of this amulet is enhanced by the Triple Takrut spells imbuing extra power, and the solid gold image of LP Tim on the rear face.

 Luang Phu Tim Issarigo, of Wat Laharn Rai, was renowned during his day, and remains just as highly renowned today, as one of the top Master Monks in Thai amulet making history, and as the master of the Wicha Pong Prai Kumarn. His amulets are highly varied, and more extensive than ever thought before, now that the pantheon is becoming fully documented, and authenticated. Luang Phu Tim Issarigo, was of course not only one of the most highly acclaimed and sought after Guru Monks for his amulets, he is the holder of the highest esteem in Thai Buddhist amulet history for Pong Prai Kumarn powders.


Pra Somdej Hlang Yant Ha Nuea Wan Plai Dam 3 Takrut Gold Image LP Tim

The amulet is full of Pong Prai Kumarn with Plai Dam Powders, and has all features intact, having been kept in pristine condition by its original owner The Sacred Pra Pong Prai Kumarn of the Great Luang Phu Tim of Wat Laharn Rai is one of the most famous amulets of all time, and highly renowned for its true power to bring prosperity and good business, power of attraction and mercy charm to the wearer.

The Pra Somdej is rare to find in black Wan Plai Dam powders, known for their Maha Lap and Maha Sanaeh, and Kong Grapan Powers, especially an exhibit such as this pristinely kept amulet, enchanting in its appearance, with the seductive shimmer of Sai Rae Tong Kam Pure Gold Flakes, filled with Pong Prai Kumarn Muan Sarn Powders. The amulet has Luang Phu Tim’s inimitable and semi-ubiquitous Yant Trai Sacred Geometry Spell in Ancient Khmer ‘Pasa Khom‘ Pali Sanskrit Agkhara Sacred Script on the rear face, which is what lends the name ‘Somdej Hlang Yant Trai’ or Yant Maha Ud’ (Gunstopper Yantra), to the amulet.

Once seen as less known as the other famous Masters of his time such as Luang Por Horm, Luang Por Rung of Wat Ta Graber, and Luang Por Chern. LP Tim soon became more popular and powerful as the tale of him being the only Master able to make an amulet rise up in a water filled alms-bowl and start spinning around, when put to the test with the other great Masters, in a privately held competition of magical powers.

Since his passing, his devotees and apprenticed monks, have now become the world’s top living masters for the making of Pra Khun Phaen Pong Pra Kumarn, and literally dozens of encyclopedic books, have been printed, documenting both this great master monk, and his classic amulets of high esteem. The amulets of Lang Phu Tim have resided, among of the most popular amulets in the whole Pantheon of Thai Buddhist Amulets of the last century, and indeed, of all time. The amulets of Luang Phu Tim, are now almost impossible to encounter commonly anywhere in any amulet emporium, except for the most elite showrooms, and usually at a very elevated price.

The reason the Pong Prai Kumarn amulets of Luang Phu Tim became so world famous and popular, even in the time when Luang Phu Tim was still alive, is because everybody who owned one, recounted that business and personal success and prosperity had increased constantly and steadily since wearing the amulet.

Kata Luang Phu Tim  Wat Laharn Rai

Encyclopaedic work of the amulets of the Great Luang Phu Tim Issarigo of Wat Laharn Rai


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.


A very rare exhibit of the Pra Kru Wat Suwan amulet find blessing ceremony, an ancient burial place amulet, classed as an official model of the pantheon of amulets attributed to the great Luang Por Niam of Wat Noi. This exhibit is the Pra Pim Nakprok Klong Takian Nuea Chin Takua Sanim Daeng, A very valuable addition for collectors of the Pra Kru Wat Suwan Hiding Place Find amulet, and Luang Por Niam. The amulets were blessed at Wat Suwan along with the series he made at Wat Noi (which are in truth, one and the same and of equal value, and only differ academically, but otherwise, are equal to each other).

 

Luang Por Niam was the number one Kroo Ba Ajarn and Ordaining Officer of the great Master Monk Luang Por Parn of Wat Bang Nom Kho, who was witnessed to have died in complete happiness and relaxation, in meditative bliss, as an attained ascended Master. For this reason, Luang Por Noi has many faithfull devotees around the world, who worship him and his teachings, and revere his attainments, and wish to wear one of his blessed amulet.

Luang Phor Niam

Luang Por Parn is worshiped as one of the Top 10 Greatest Guru Monks of present-day in Thailand & many worshippers all around the world. He was the closest disciple of Luang Por Niam

KATA PRA NAKPROK

Kata Pra Nakprok, and the chanting it to Pra Nakprok amulets and Buddha statues, is the Thai Buddhist Method for Praying to the Pra Nakprok Naga Canopy Buddha. Pray to on Saturdays or for those Born on Saturday.This Bpaang is of the Buddha sitting in Samamadhi (concentrative meditation), on top of a Naga, the Naga’s head is raised over Buddha’s to form a canopy. It is known as “Bpaang Nakprok”

The Buddha remained in blissful rapture under the Acabhalanikaroda for seven days, whereupon he moved to the Mucalinda tree to the Southeast side of the Bodhi tree. A terrible rainstorm began, pouring down on the forest for a whole seven days without stopping. Payanaga Mucalinda, who was King of the Nagas, came up from the naga Realm in the underworld and coiled himself underneath the Buddha, making a cushion seven stories high, to keep him dry.

He rose up and leaned his head over the Lord opening his neck canopy to shade the Buddha from the rain, as well as keeping watch to protect him from all sorts of parasitic, poisonous and preying animals and creatures. As the rains ceased to fall, the Naga King uncoiled and changed into a Human form and raised his hands in reverence to Buddha.

In this moment, the Buddha uttered the following Kata (words);
Sukhoewiwego Dtudtassa Sudtadhammassa Bpassadtoe Abhayaabpach-chang Sukhang Loke Bpaanapuudtesuu Sanyamosukhaa Wiraakadtaa Loke Gaamaanang Smadtiggamo Asmimaanassa Winayo Edtang We Bparamang Sukhang.

 

“Tranquility is the pleasure of he who has listened to and understood the Dharma intently, who sees conditioned things for what they really are, and does not seek to harm others. Of he who has abolished his passions and cravings, lust and desires, he who has stepped beyond all craving for sensual pleasures and endured in his efforts to do away with self conceited attitudes, has the greatest pleasure”.
The statue of Buddha sitting on seven coils of the Naga King snake was created to remember this occasion of the Naga paying reverence to Lord Buddha, and the representation of him sitting on top of the coils as if seated upon a royal throne is used for two reasons; 1. Aesthetics, 2. Brahmin influence.

 

A more authentic and historical version of this Buddha image is sometimes seen in the form of the Nagas coils wrapped around and covering the Buddha’s body with four or five coils around him. The only part of the body visible being Lord Buddha’s shoulders, neck and head, which is also semi enclosed by the head and canopy of the Naga leaning over him.

Luang por Niam, was responsible for blessing the many amulets found in the Kru Wat Suwan in Ang Tong, and added his own amulets from Wat Noi,, which are despite being the same amulets, received a second blessing (making their slightly cheaper price hard to understand). The two different releases are easily and visibly different, due to the surface effects from being hidden within a Kru Chamber.. This exhibit of the Pra Sangkajjai is evidently a direct release from Wat Noi, due to the slightly greenish-black tone, with white Kraap mildew, whereas the exhibit which he buried at Wat Suwan.

The Pra Gru Wat Suwan Series

The Pra Kru Wat Suwan Pantheon of amulets were discovered, around the Year 2500 Buddhist Era, and were found at Wat Suwan, located in the Province of Ang Tong, above Ayuttaya, and adjacent to Lopburi and Singhburi Provinces in North Central Thailand. The amulets were then also reblessed in celebration of the find, and the great Luang Por Niam of Wat Noi in Supannburi was invited to preside over, and empower the amulets during the 2506 Kru Discovery amulet find Celebration Ceremony.

 

The natural appearance of an authentic Pra Kru Wat Suwan leaden amulets, is that they have a fine layer of Kraap Kru arising on portios ofthe surface, showing red rust from oxidisation. It is also important to note that the Pra Kru Wat Suwan amulets did not have their edges filed off into perfect frames, and have rough unfiled edges because of this factor. This is one of the first things to look for when collecting authentic Pra Kru Wat Suwan artifacts.

According to historical records, the great master Monk of Wat Noi in Supannburi, Luang Por Niam, was invited to assist in the making, casting, and empowerment of the additional amulets which were being made. This makes the Pra Kru Wat Suwan enter into the Pantheon of aficionados of this Monk and his Amulets, and their popularity has become ever more legendary, to the point where the Pra Kru Wat Suwan is now a piece of National Historical Heritage.

 

The age of the ancient burial find models ranges up to 700 years to 1000 years old, and the edition added by Luang Por Noi is dated around the Mid-Ratanakkosin Era, making them past the Multi-Centenarian level (more than a few Centuries Old).

Many different Pim (models) of amulets were found in lesser and greater numbers, all differing slightly, due to the ancient casting methods used during olden days, making it impossible to make thousands of identical amulets as seen in the modern era, with modern block press engineering technology. The amulets were cast from ancient mercurial leaden sacred alloy, & also were found in reddish baked Eearthen sacred clay. The amulets exist in many forms;

Such as the Pra Upakut, Pra Sangkajjai, Pra Rod Lampun, Pra Ruang Rang Pern, Pra Lila Laweng, Pra Lila Kampaeng Gaew walking Buddha votive tablets, Pra Pratummaas, Pra Supann Hlang Pra,Pra Mahesworn Nuea Chin Ngern silver leaden amulets, Pra Pong Supan Benjapakee amulets, identical to those found at the Kru Wat Pra Sri Mahatat find, Pra Lor Pim Pra Pratan Buddha Immages (in small and large sizes), and Pra Paruhnang Loi Ongk Buddha statuette amulets, Pra Pim Mokkhala Saribut (Maugdalyayana and Saributra) Buddha amulet, the Pra Tham Suea Ruesi Amulet in both Pim Hnaa Gae and Pim Hnaa Ruesi, Pra Kum Nakorn Khosa, Pra Pim Wat Rachadesa, Pra Put Pim Siarn Hlaem pointed head Buddha votive tablet in leaden alloy, The Pra Kong Lampun Benjapakee amulet, all versions of the Khun Phaen Ban Krang earthen amulets in all models, such as the Pim Khaen Orn, Pim Bai Mayom, Pim Pra Pratan, Pim Lueay, Pim Song Pon Yai, Pim Plai Dtat Diaw, Pim Plai Koo, Khun Phaen Pim Pha Seek, and so on.

 

 

This amulet is highly recommended for those born on Saturdays, as their auspicious ‘Birthday Buddha’ to increase Good Karma (Serm Duang). The front face of the amulet features the Buddha sat in Meditation on a coiled 7 headed Naga Throne, depicting the moment a Naga rose over the buddha to make a canopy for him to shelter from the rain.

 

The rear face of the amulet has the typical Yant Dtp found on Ayutthaya Kru find era Klong Takian odel type amuets.

 

Extra Goodie for enjoyment! – Amulet school. Maybe you may find an amulet you own in this video!


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


Kochasri carved ivory Himapant Elephanmt-Lion Luang Por Heng

Large size Pim Yai Kochasri carved ivory elephant headed himapant lion LP Heng FIRST prize winning competition Master Class carved ivory amulet with certification, a most pristine well honed piece of Sacred Artisanry, and Master-Class Pra Niyom Classic of authenticity, great beauty, and true power, the Paya Kochasri hand carved Old Ivory Ancient Amulet from the Great Olden Days Guru master of Nakorn Sawan Province, Luang Por Heng, of Wat Khao Din (2402 – 2485 BE). The amulet is made from carved Ivory, and is carved in the image of a Kochasri Himapant Lion with Elephant Head, which represents various aspects of Maha Amnaj, Metta, Klaew Klaad, and Maha Pokasap Cornucopia Magic.

Free EMS Shipping is Included with this item. The Kochasri Lion itself, especially when carved from Ivory, is naturally imbued with the Sorcerous Powers of Maha Amnaj (commanding power and influence), Serm Yos Status Increase for positions of command, and opportunities of promotion, and Metta Mahaniyom Mercy Charm to lull your Subjects and Charm them into Obedience. Maha Pokasap treasure Accumulation and Cornucopia of Requisites is also Imbued.

Kochasri carved ivory elephant headed himapant lion LP Heng

This amulet comes with First Prize Trophy and Plasticized A4 size Certificate from the Amulets Association of Siam

 

1st prize trophy

Luang Por Heng

Luang Por Heng, of Wat Khao Din, was born in Ban Maha Po, Nakorn Sawan, as the son of Mr Sangkh, and Mrs. Biam. he was given the name ‘Heng’ which is an auspicious word, because of the meaning in Chinese (and Thai Colloquial), being ‘Good Luck’, or ‘Good Fortune’.

Luang Por Heng Wat Khao Din

Even as a child, he was always showing Mercy and Compassion to animals, and liked to do good deeds to alleviate their suffering. It was sometimes even a problem, when his Father sent him to watch over the farm fields. The birds would come to steal the rice, but the young Heng would not chase them away or shoot at them, because he considered it an act of Generosity to the Birds, to let them eat. The young boy Heng loved to educate himself, and would often travel to see Luang Por Tap at Wat Maha Po temple, to learn various Wicha with him, including the Wicha Paet Boran Traditional Medicine, Wicha Akom, and the Wicha Kochasart.

The Kocha Sastra (Kochasart), is an ancient Wicha found in the Wicha Dtrai Taep of the Brahman Hindu Faith. The Wicha Kochasart is related to Elephant Magic, and is Used for Protecting the Kingdom. The Dtamra is found to be split into two major Kampira Grimoires, as separate categories;

1. Dtamra Kochalaks – which deals with Invocation of the Tendencies and Character Powers of the Elephant, both the good and the bad parts, the merciful and the destructive.

2. Dtamra Kocha Gam – this Dtamra deals with Kata Waetmont Incantations to invoke various powers or magical effects, for various purposes, such as catching elephant, controlling an elephant, healing of ailments, or banishing evil curses and forest spirits, in order to protect elephants.


The Wicha of the Dtamra Kochasart tells of the Chang Mongkol which was created from the lotus which rose from the navel of Pra Narai Vishnu Avatar, when he gave birth to the Golden Kumarn, which he gave to Shiva at the beginning of Time. The elephant was split into four families of Magical Elephants, each with its own special qualities.

  1. The first elephant was made by the God Brahma, and was endowed with the power to bring success and prosperity and Glorious Achievements to the Nation and its People.
  2. The second elephant family was made by the God Shiva, and was endowed with the power to bring great Achievements of Powerful Status and Influence to the Kingdom or Nation, and fill its Coffers with Wealth.
  3. The third elephant was made by the God Vishnu himself, and was endowed with the power to bring Victory against all Enemies and Opponents, and will cause the Rains to fall at the proper time and season, without drought or flooding, and the harvest to be plentiful and ripe.
  4. The fourth elephant was made by the God of Fire, Agni, which was endowed with the Power to bring Plentiful Resources to the Nation, and Protect the Land and its Ruler from all forms of danger and disasters.

This was just one of the many powerful Wicha which Luang Por Heng learned to Master from a young age under his first Kroo Ba Ajarn long before he Ordained. Once the young boy Heng reached the age of 12 years old, his parents took him to be ordained as a Samanera Novice Monk at Wat Maha Po, where he remained and intensified his study and practice as an Ordained member of the Buddhist Sangha. After 4 years, he disrobed again, to help his parents on the farm. When he came of age, he reordained as a fully fledged Bhikkhu in the year 2423, once more at the temple of Wat Maha Po. Pra Kroo Gim, the abbot, was his Upachaya Ordaining Officer.

 


After his ordination, he studied the Dhamma Vinaya Buddhist Canon, Horasart (Astrology), and Wityakom (Occult Sciences), with ever increasing fervency, under the supervision of Luang Por Gim as Kroo Ba Ajarn. Wat Maha Po (Dtai) had one of the largest Bibliotheques of Kampira (Grimoires of Sorcery), and was an excellent place for Luang Por Heng to expand and develop his knowledge in Wityakom Occult Sciences. In addition, the Uposatha Shrineroom was imbued with Maha Ud, perfect for empowerment of amulets and talismans, and was very sacred, over 300 years Old. Luang Por Heng found himself in the perfect environment for developing his now Adept Skills.

 

Wat Maha Po Dtai lay on the banks of the rive Mae Ping, which meant that many Tudong Forest monks would pass by on their travels, to stay and practice (and teach their secrets). And so Luang Por Heng was able to access and receive Wicha from a large number of great Tudong Monks over the years, until one day, he decided to go on Tudong himself.

 

Luang Por Heng wandered in solitary through the wilderness, forests and caves of Thailand, Burma, Laos and Cambodia many times repeatedly over many years. He slept in the forest, the caves, the delapidated cemeteries, and meditated to develop his resilience of mind, and the powers which accompany such resilience developed their strength and intensity.

 

His mastery of the many Animist Wicha such as the Kochasart, allowed him to understand and intuit the true nature of animals, and he became able to call the spirits of dead animals to enter into carved or molded effigies, and inhabit them with their powers.

Below; Hand Written Spells in Khom Agkhara are visibly inscribed on the base of the Paya Kochasri Amulet

 

During his years of diligent Tudong Practice in the deep Jungles, he learned about the Magical foces within ivory, imbued with the four Magical Properties of the Dtamra Kochasart, and the Chang Mongkol of the Gods Brahma, Shiva, Vishnu and Agni. he mastered the knowledge through intuition and meditation, that this Elephant Magic within the Ivory has two branches of influence;

  1. Nga Gam Jad is the Ivory from a Bull Elephant who was in Mating Season Anger and attacked a tree breaking his tusk on the tree
  2. Nga Gam Jaay is ivory from an elephant who fought with another Bull for the leadership of the troupe, and broke his Tusk in the fight, in the depths of the Jungle.

Luang Por Heng would always collect and gather all the Magical ivory he found in the forests and Jungles during his years of Tudong, which had fallen from the two scenarios of Elephants in Rage, to use their powerful substance later, to shape into animist charms and talismans. Mostly his amulets are carved into the form of Suea (Tigers) Kochasri (elephant Head Lion Himapant Animal), Hmuu Pha (Wild Boar), and his own image. A few other forms are also found on rare occasions.

Luang Por Heng passed away in 2485 at the age of 83, after 63 years in the Ordained Sangha, leaving his pantheon of Krueang Rang for us, the Devotees and Aficionados, to appreciate, and be protected and prosper through their blessings.

Luang Por Heng possessed a special ability for Wicha using his magical ivory, and bone collected in the forests, and his immensely advanced and long trajectory in Buddhist Sorcery, making his amulets and talismans amongst the most highly sort after in this Genre. It is not possible to speak of ivory tiger amulets without mention of Luang Por Heng, who stands at the pinnacle of the Genre, along with the Great Luang Por Parn, Luang Por Derm, Luang Por Say and Luang Por Nok. His carved Ivory amulets are the most highly sought after, and considered to be powerful Kong Grapan Chadtri Klaew Klaad Protective amulets, with added Metta Mahaniyom, Maha Pokasap, and Maha Amnaj (commanding power and influence).

You can use the Kata Paya Rachasri for Kochasri and other Singha Type Himapant Lion Deities.


Takrut Thak Chueak Gliaw Diaw Luang Por Sud Wat Ga Long (12)

Mid Era Takrut Klaew Klaad Kong Grapan Thak Chueak Gliaw 5 Inches A highly Revered Kong Grapan Klaew Klaad Maha Ud, top ‘Krueang Rang’ (Talisman) type amulet with Power of Protection; the Takrut Tone Nuea Tong Daeng Thak Chueak Gliaw Diaw Sacred Copper Yantra Foil Spell with single spiral bound cord wrap, from the great Luang Por Sud, of Wat Ka Long. The Takrut measures about 5 inches long. Estimated Circa 2490 BE.

 

Luang Por Sud was the legendary originator of the Wicha Yant Daktor rattan wicker ball Yantra spell, and also very famous for his Pra Somdej Khee Suea Buddha riding tiger sacred powder votive tablets. The amulets of Luang Por Sud were revered by the great ‘invincible’ gangsters of that Era, and the Somdej Sariga Suea Phaen was a favorite amulet with famous Gangsters of the time, such as Dtee Yai’. His amulets are prized possessions of those who seek Kong Grapan Klaew Klaad Invincibility and Evasion magic, as well as those who seek power and dominion over others, in professional and social status affairs.

 

Free Registered Air Parcel Shipping is Included with this amulet. The Takrut is made from Nuea Tong Daeng Sacred Copper Yantra foil, and bound with spellbound cords (using incantations whilst wrapping), as was traditional. This exhibit is estimated to have been made during the mid-era of his Wicha trajectory. The Takrut was known to have been made with yellow, beige, white, black or Green Cord.


Luang Por Sud was born in the year 2445 BE on the 7th of May. he ordained into the Sangha at the age of 16 as a Samanera Novice Monk. When he moved after becoming a fully fledged Bhikkhu to Samut Sakorn and stayed at Wat Ka Long, where he eventually became the Abbot through his long term diligence and meritorious acts.

He became famous for his Wicha Yant Look Takror Wicker ball Yantra, which he had Mastered through the use of Khmer Sorcery methods. Luang Por Sud made many different kinds of amulets, but it is perhaps the Takrut, and his Look Takror Wicha amulets (including the Pha Yant Takror) which are his most revered and famous for their Kong Grapan Chadtri and Klaew Klaad powers.

 

Luang Por Sud became even more famous after his death in the year of his cremation in 2545 BE, when his body would not burn, and seemed impermeable to fire. So the temple committee was forced to give up trying to cremate him, and placed his remains in a glass coffinThe Takrut contains a vast compendium of blessings, ranging from protection to wealthy fortunes, with strong leanings towards Klaew Klaad and Kong Grapan Chadtri beng the most prominent form of magic present. Luang Por Sud made Takrut throughout his lifetime as a Sorceror Monk.

Luang Por Sud, and his Amulets, and His famous Yant Takror and Takror Balls are amongst the Popular ‘Niyom’ Class of Preferred Guru Masters, of a High Class but with a still affordable pricetag, despite their ever increasing rarity and difficulty to encounter when seeking an item from this Master.

The Takrut of Luang Por Sud is said to have been the favor of the Great Highwaymen and Robbers, who used the Takrut, Pha Yant, and Look Hwaay Takror of this great Master to Protect themselves.

 

The famous Look Takror Wicker Ball of Luang Por Sud is the subject of a Legendary story that is said to have helped a Thief Escape hundreds of Police, as he was surrounded, and slip through their hands with the power of the Magic Amulet assisting.

 

This is a very rare item for the devotee collector of ‘Thai Krueang Rang’ (Buddhist, Occult, and Animist Charms), and is a matter of choice whether the owner wishes to preserve it in Museum Case or wear it for its Protective Powers. This Takrut belt is Please always Take Care with Authentic Sacred Ancient Amulets, and preserve their condition as best as possible, but also remember that amulets both Ancient and Modern, were designed and intended to be worn, more than they were intended to be kept in a Museum.

 

Below; Luang Por Sud (Wat Ka Long) 2445 – 2526 BE

Luang Por Sud of Wat Ka Long

Luang Por Sud was the continuation of and the disciple in Magic of the Great Luang Por Rung (Wat Ta Graber) and Luang Phu Mao (Wat Klang Panom Prai). A great mark of respect was given to Luang Por Sud by the great Luang Por Rung, who asked Luang Por Sud to come and assist in the empowerment of Luang Por Rung’s first edition Coin Amulet.

 

 

Luang Por Sud passed away on the 14th of August 2526 BE, and it was then that his already great fame became legendary around the country, as the miracle of his Cremation Ceremony occurred before the eyes of thousands of Devotees

 

The event fulfilled the Prophecy which had happened in the Dream of his first apprentice, Luang Por Chalong, where Luang Por Sud had appeared and told Luang Por Chalong that it would not be possible to light the Funeral Pyre, and that Luang Por Sud would do it himself, but that his bones would remain, for they could not be burned. This is a strange thing, because this kind of miracle also happened with the Arahant Saributra in the times of the Buddha, and it is said that the bones of Saributra cannnot be burned until the Future Buddha Maitreya comes, who shall burn them with Kasina Fire energy.

Below; The Famous Yant Takror Kong Grapan Chadtri Yantra of Luang Por Sud.

Yant Takror

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

The Immortally famous Takrut Hnaa Bpaag Suea Tiger Hide Forehead Hide Yantra Scroll Spell of Luang Phu Bun (Wat Klang Bang Gaew), hand inscribed and spellbound with Daay Dtra Sangkh Cords over 100 Years ago, and coated in Rak Chart Jeen Boran ancient Chinese red laquer, blackened over a century and more of ageing.

Free EMS Express Airmail Registered Shipping Worldwide is included with this amulet. A Master Class amulet from the great Master of Wicha Bia Gae, Wicha Pong Jindamanee, Wicha Takrut, and Wicha Suea, of Olden Days of the Nakorn Pathom Province; Luang Phu Bun, of Wat Klang Bang Gaew.

This exhibit is in extremely pristine condition, and shows the true qualities of ageing on its lacquered surface, to reveal an authentic model of the Takrut Hnaa Bpaag Suea tiger forehead amulet of Luang Phu Bun.

Tiger Takrut Luang Phu Bun

Luang Phu Bun released various styles of Tiger forehead Takrut (as well as other types of Takrut too), but this form is the most highly accepted and easily recognizable, and highly preferred for its extremely well reputed Kong Grapan, Maha Ud, Klaew Klaad, Metta and Maha Amnaj

 

 

A Centenarian Amulet of Immense Value for the Sacred Powerful Blessings of the Great LP Bun, its Historical Importance, and Rarity as an Ancient Amulet of Master-Class Status, as well as for being a masterpiece of antique magical heritage and Buddhist Historic importance, in a substance that is no longer to be found used in the making of modern amulets, due to the ban on ivory and tiger hide and teeth, which only permits antiques of ancient origins to continue to exist.

 

takrut types lp bun

The amulet is made from rolled up tiger forehead hide, and is inscribed with sacred spells with Wicha Suea Tiger Magick, which represents various aspects of Maha Amnaj Commanding Power, Invincibility, Chai Chana Victory Bringing Magic, Serm Yos Status Increase, Easy Living and Maha Pokasap Wealth Attraction. The tiger itself, especially when made from real Tiger Forehead, is naturally imbued with the Sorcerous Powers of Maha Amnaj (commanding power and influence), Serm Yos Status Increase for positions of command, Chai Chana Victory, and great opportunities of promotion, Metta Mahaniyom Mercy Charm is also present, to lull your Subjects and Charm them into Obedience.

 

 

This is an extremely Rare Ancient Amulet of the Pra Niyom Master-Class of Thai Buddhist Amulets. Luang Phu Bun is one of the Top Master Guru Monks of Thai Buddhist History in both Patipata (Dhamma Practice) as well as for his Magical Prowess in Amulet making, Puttasart, and Saiyasart (Occult Sorcery and Buddha Magic). The amulets of Luang Phu Bun are famous for their immense Klaew Klaad and Metta Mahaniyom Powers and their Power of ‘Serm Duang’ (improve fate and destiny).

Takrut LP Bun Wat Klang Bang Gaew

 

His amulets grace the pages of almost every famous catalog and amulet magazine in the High End Collector Publications, and are amongst the highest priced ranging from many hundreds of dollars for the most commonly found amulets, to hundreds of thousands of dollars for his rarest amulets.

 

Luang Phu Bun was a close friend and accomplice in Wicha with the Great Somdej Pra Sangkarach (Pae) of Wat Sutat fame, whose amulets belong to the priceless treasures category and are only to be found in the possession of wealthy, and high ranking persons of state importance, and a few lucky extreme collectors and devotees who have kept them throughout the generations, or inherited them as heirlooms from their family members. Almost anybody who owns such an amulet will be hard pressed to part with it in any circumstances.

Takrut Hnaa Bpaag Suea LP Bun

 

Below; The Takrut Hide is wrapped with Daay Dtra Sangkh thin cord and lacquered, as was ubiquitous in the olden days, where encasement was not yet an industry/profession, with devotees instead, wearing the amulet against the skin. The amulet can be encased in Waterproof Transparent Acrylic Casing, Steel Capped, or Gold Capped Transparent Tube Casing, or can be strapped to a waist cord if you prefer to wear the amulet touching your skin.

 

Luang Phu Bun was extremely famed for his Wicha of making Ya Wasana Jinda Manee. This Wicha was developed by Luang Phu from an Ancient Teaching through his Kroo Ba Ajarn, and has since his making the Muan Sarn famously powerful, has been inherited as a Wicha of Muan Sarn powder making for the amulets of the Wat Klang Bang Gaew lineage throughout the ages from Luang Phu Bun, to Luang Por Perm, to Pra Ajarn Bai, to Luang Phu Juea, and now the present holder of Luang Phu’s now ancient Wicha, Luang Por Kong (Sanya) at Wat Klang Bang Gaew.

The Bia Gae of Luang Phu Bun is considered the most famous and difficult to find of all Bia Gae that are of Master Class status. All following Masters of Luang Phu Bun’s temple have become famous Bia Gae Masters, and continue to rise in procession in line and following after those now immensely unaffordable Bia Gae from Luang Phu Bun. The famous Pong Ya Wasana Jinda Manee, and Pong Khamin Sek Muan Sarn Powders of Luang Phu Bun (also known as ‘Pra Ya Horm’), carry legendary status for their immensely powerful magical properties. These are two very Sacred Powders within the Dtamra, with Pong Khamin Sek having a pungent aroma, with Powers of Protection and Wealth Increase, and the legendary Pong Ya Wasana Jinda Manee having an aromatic Sacred Powder, which uses of course the famous ‘Ya Wasana (‘Wasana’ meaning Lucky Fortunes).

Tiger Takrut LP Bun

Pong Ya Wasana, and Pong Khamin Sek are the most famous Muan Sarn powders of Luang Phu Bun, and have become his Legendary ‘Dtamra’ (Traditonal Legend of Inheritance Wicha). For the sake of lineage magic preservation, and continued equal respect to all following lineage masters of Wat Klang Bang Gaew, It must be noted, that despite the fame of his world famous predecessors at Wat Klang Bang Gaew, LP Bun, LP Perm, Ajarn Bai, and Lp Juea, the present Wicha Holder LP Kong Sanya of Wat Klang Bang Gaew, now holds a Wicha that has been passed through a long lineage of already Great and Famous Guru Masters. All Masters inherited this Wicha from the Great Kroo Ba Ajarn Luang Phu Bun, and who have all passed away in sequence after their long lives and trajectory.

 

We are thus gazing avidly at an amulet of a True Olden Days Master, who is already 4 -5 generations the predecessor of the current Wicha holder and Sentinel of the Wicha, making his amulets truly worthy of the title ‘Ancient Amulet’.

Kata Suea – Invocation of Tiger Spirit (Chnanting Tutorial)

 

Below; Luang Phu Bun, of Wat Klang Bang Gaew, and his Tiger Takrut.

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

 

 

Lucky Goat Pae Maha Lap Luang Por Am

When speaking of the Pae Maha Lap lucky goat amulet, there is one name which stands above all others, and that is the name of Luang Por Am, of Wat Nong Grabork, in Ban Kaay Rayong. Luang Por Am was, along with Masters like Luang Por Horm of Wat Sak Hmak, Luang Por Rerm of Wat Juk Gacher, and Luang Por Chaem, considered among the top Masters of the Province, long before even the Great Luang Phu Tim of Wat Laharn Rai acheived his fame. Luang Por Am was the Kroo Ba Ajarn of the Great Luang Por Lat (Wat Nong Grabork), who is famed in his own right for his powerful Pae Maha Lap Hand Carved Goat Amuletsม which he of course mastered under the tutelage of Luang Por Am.

Pae Maha Lap Lucky Goat amulets of LP Am

Pae Maha Lap Lucky Goat and other carved amulets of LP Am

The male Goat is known for the fact that it is able to keep a whole herd of dozens of females under his ownership, through merciful and protective influence. It is thus believed that who wears the Pae Maha Lap Khao Kwai Gae Sacred buffalo horn Goat amulets of Luang Por Am, will be an owner and controller of great possessions and wealth, with grand entourage.

Below; Luang Por Am, of  Wat Nong Grabork

Luang Por Am

Luang Por Am, or ‘Pra Kroo Taep Sittaa, was one of the Great Masters of the Central-Eastern Provinces during His Era, and the ex abbot of Wat Nong Grabork from 2431 – 2490 BE. He was rrespected and revered all around the Province, and had Great fame around the Nation for his Powerful Wicha. During his lifetime he became known as the top Master for carved Lucky Goat amulets. What is less known, and is of immense interest to investigate the lineage Wicha of the Pae Maha Lap, is the fact that Luang Por Am himself received this Wicha from Luang Por Dtaeng of Wat Ang Sila.

Luang Por Am was abbot of Wat Nong Grabork between the years 2431 to 2490 BE, being a Gaeji Ajarn of around 150 years ago, and was the Kroo Ba Ajarn teacher of many other great names of the time, such as Luang Por Rerm of Wat Juk Gacher, and Luang Por Lat of Wat Nong Grabork (his successor and apprentice in magick). The Pae Maha Lap Nuea Khao Kwai Gae of Luang Por Am, is believed to possess the power to absorb Black Magick and protect the wearer/devotee from being affected.

It can be said that the Pae Maha Lap of Luang Por Am, Luang Por Lat, and now Pra Atigarn Surasit Akkawaro, the current abbot (written 2562 BE), are considered the ‘cream of the crop’, by serious devotees of the Pae Maha Lap, along with those other Great Chonburi Masters whose names carry fame for this Wicha such as Luang Phu Tim, uang Por Sakorn, Luang Phu Sin.

The Pae Maha Lap of Luang Por Am, was almost always made by carving a goat from ‘Khao Kwai Fa Pha Dtaay’, which is the horn of a buffalo which died struck by lightning in a field. It is an ancient magical belief that the horn of a lightning-struck bull or buffalo has the power of angelic beings in it, for indeed, the angelic beings of the elemental realms who control the weather, are who control these divine forces of Nature.

After the carving of the shape of the goat, Luang Por Am would then empower the Goats with incantations, and invocations of elemental powers and angelic beings, with Buddhist Blessings on top. Sometimes he would immerse them in aromatic sacred oils to consecrate them, mixed with herbal oils made from herbs and vines and flowers of the forest, with magical, healing, protective, and attraction powers. He would rebless them again and again until he felt the amulets were completely stuffed as full with magic as possible, and unable to insert any more. The magic within the amulets was hence always filled to the brim before distribution.

Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao 3rd Prizewinner Ancient BenjapakeeAmulet (38)

A 3rd Prize winning Competition Standard Master-Class amulet of the Benjapakee Immortal Classic Family, the Pra Somdej Wat Bang Khun Prohm Kru Gao (Chedi Yai), Pim Sen Daay Kru Gao. An Immortal Classic and one of the most famous Thai Buddhist Amulets of all time, as well as being amongst the top preferred amulets of the serious devotee and wealthy collector of the accepted amulets of Somdej Pra Puttajarn (Dto) Prohmrangsri, of Wat Rakang Kositaram.

Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao 3rd Prizewinner Ancient Benjapakee Amulet - Somdej Pra Puttajarn (Dto) Prohmrangsri of Wat Rakang.

Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao 3rd Prizewinner Ancient Benjapakee Amulet – Somdej Pra Puttajarn (Dto) Prohmrangsri of Wat Rakang.

The Pra Somdej of Somdej Dto are the number one amulets of all time, be they from Wat Rakang, Wat Bang Khun Prohm,or Wat Gaes Chaiyo. Made in the period between 2411 and 2413 BE, three years before the passing of Somdej Dto himself, and buried in the Stupa until their distribution in 2500 BE

Rear face view of Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao 3rd Prizewinner

Rear face view of Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao 3rd Prizewinner

This amulet comes with its third prize winning certificate micro-chipped certificate card of the Chomrom Pra Tae Mueang Siam Amulet Appreciation society and complimentary box with third prize ribbon sticker. We offer free Gold, Waterproof or Solid Silver Casing with this amulet. whichever you prefer. Free EMS Shipping is also included in the price

The rear face shows the presence of all the classic features and muan sarn ingredients of a true Pra Somdej Bang Khun Prohm of Somdej Dto, with Kraap Kru on the front face revealing it to have been placed within the larger Chedi Stupa of the 2500 BE Opening. The Kru Gao (Chedi Yai) amulets are more highly preferred than the Kru Hmai (small Chedis) amulets, which were found later within the nine smaller Chedi Stupas surrounding the main central Stupa.

Pra Somdej Bang Khun Prohm is one of the classic Pra Somdej amulets available and is along with Pra Somdej Wat Gaes Chaiyo perhaps the next in line to the Pra Somdej Wat Rakang amulet as far as popularity, beauty, sacredness of Puttapisek ceremony and price range.

 

 

Pra Somdej Bang Khun Prohm Kru Pra Chedi Yai (Large Chedi Kru amulets)
The Pra Somdej Bang Khun Prohm amulets classified as a Kru Pra Chedi Yai, have 9 different Pim Song, and were made in the period between 2411 and 2413 BE. Not all of the Pra Somdej Bang Khun Prohm were placed in the Kru, it took many years to create and press them and many would be in a receptacle in the Kuti and would be handed out by him during the time he created and empowered them.

 

This explains the absence of Kraap Kru in some exhibits, as well as being purely logical and the most probable chain of events to have occurred. The Thaan Saem is one of the 5 Pim Song of Pra Somdej, which exist in both the Kru Wat Rakang and Kru Bang Khun Prohm amulets. Pra Somdej Wat Rakang have Five major category of Pim Song, whereas the Pra Somdej has four more Pim Song, making it nine major Pim in all.

 

 

These 9 Pim are; Pim Yai, Pim Sangkati, Pim Song Chedi, Pim Prok Po, Pim Gaes Bua Dtum, Pim Thaan Koo, Pim Sen Dai, Pim Ok Krut.

History records that, in the year of the Dragon 2411 BE, Samian Tra Duang Tongoses made restoration work Wat Bang Khun Prohm Nai (Wat Mai Amataros), and renewed the temple along with the building of a new Chedi Stupa, in order to place Pra Somdej amulets, which Samian Tra Duang invited Jao Prakhun Somdej Pra Puttajarn (Toh) Prohmrangsri, of Wat Rakang Kositaram to place there, as well as to empower. The amulets were made in the Pra Somdej Traditional formula of 84,000 pieces (same as the number of suttas of the Pra Tammakhant).

 

After Somdej Dto had blessed and empowered them, Samian Tra Duang was allowed to place then in the Kru hiding place within the Chedi Stupa behind the Upopsadha shrine room. During the time from then, the Chedi was sometimes accessed and amulets were removed from time to time, and even some thieves dug holes and stole some.

 

This became so bothersome that the Kru had to be broken open officially on 24th November in 2500 BE.

 

The opening took all day, until at approximately 8 pm, the very last Pra Somdej amulets were removed. Many of them were very thickly coated with ‘Kraap Kru’ (residues and growths). The amulets were allowed to be rented out by devotees, until the year 2509. The total amount of money raised from the rental of these amulets amounted to about 4 Million Thai Baht.

 

This money was used to construct the new Uposadha shrineroom, and the renovate and restore the old Chedi Stupa, as well as making a bronze statue of Tan Jao Prakhun Somdej Toh, which was completed and celebrated in 2509 at the same time as celebrating the building of the Putta Sima (temple walls), and the burial of the ‘Look Nimit’ (all Uposadha shrine rooms must have a Look Nimit ball buried under it).

Micro Chipped Certificate of 3rd Prize Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao

Micro Chipped Certificate of 3rd Prize Pra Somdej Bang Khun Prohm Pim Sen Daay Kru Gao

The depletion of this series led to the creation of yet another immortal legend of the Pra Somdej Niche in 2509, namely the Pra Somdej Wat Bang Khun Prohm 09 Edition, which is in itself one of the most highly collected amulets of serious collectors and devotees, and also carry relatively elevated prices.

This Classic edition of Somdej Bang Khun Prohm, are considered to have extremely powerful Buddha magic in them due to the richness of sacred powders and powerful blessings contained within from great master Somdej Dto.

Carved Tooth Tiger Amulet LP Parn Wat Bang Hia (Wat Bang Bor)

Khiaw Gae Suea Jarn Mer Sacred Carved Tiger Amulet made from tooth, with hand inscription by the Great Luang Por Parn of Wat Klong Dan Previously ‘Wat Bang Hia’) – Kong Grapan Chadtri Maha Amnaj Talismanic Amulet of Master Class Status.

The amulet has a beautiful ochre Patina on the surface from aging through the many decades of time that have passed, and thorugh contact with the skin of devotees, and is a most pristine example of a suea Luang Por Parn.

Suea Gae Luang Por Parn Wat Bang Hia

Suea Gae Luang Por Parn Wat Bang Hia

Luang Por Parn is arguably the number one Master Gaeji Ajarn of all Living Memory when it comes to Wicha Khiaw Suea. Many Masters hold a high status for carved Khiaw Suea, but nobody in living memory has attained the same status as Luang Por Parn, except his famous apprentice, Luang Por Nok, of Wat Sangkasi.

 

Khiaw Suea are full of Maha Amnaj, Kong Grapan Chadtri and Metta Mahaniyom-Maha Sanaeh Magick, and possess Anti Black Magick Forces in their very nature. An excellent Status Increase Talisman to Impose your Superiority and Status and Rank over others, and to protect you from deadly Dangers and Weaponry, as well as to Increase Seductive Charm and Chances of Promotion.

The temple of Wat Kong Dan (Wat Bang Hia), is of course a World famous Historical Temple of Monumental Status in the Amulet Scene for the fact that this was the temple of Luang Por Parn, Master Wicha holder of making famous Tiger Tooth and Carved Tiger amulets, whose amulets are now of the ‘Maha Sethee’ Master Class, highly favored and collected by the wealthy collector, which has caused these amulets to become amongst the most expensive of their genre.

The tiger teeth of Luang Por Parn are perhaps the most sought after and rare of all Tiger Tooth amulets even more so than those of his predecessor Luang Por Ruean (also of Wat Bang Hia), especially those which are of the ‘Suea Kroeng’ tiger (large male tiger). Some circles of collectors may charge as much as 50,000$ for one, as can be seen in the below news article from the newspaper ‘Kom Chad Leuk’.

However, we wish to dispose of such exaggerated prices, which are indeed seen to be perpetuated, and certain marketplaces do continue to declare these prices, and get them from rich millionaires. But we do not pertain to such practices of price manipulation at such exaggerated levels, and maintain a realistic approach based on our ability to discover and obtain such items of authenticity at reasonable affordable prices.

Luang Por Parn – Wat bang Hia (Wat bang Bor)

Such prices are manipulated and highly exaggerated, despite their continued success in maintaining the myth of mega millionaire price tags. A tiger tooth from Luang Por Parn is indeed expensive, as are all tiger teeth from olden days masters, but not as expensive as such circles of aficionados like to insinuate.

Many people think that Luang Por Parn of Wat Klong Dan is a different Master to the Luang Por Parn of Wat bang Hia, but this is a Myth, that is perpetuated by people’s ignorance of the fact, that wat bang Hia, in Bang Bor, Samut Prakarn Province, is a different temple to the temple of Wat Klong Dan. The truth is however, that the word ‘Hia’ which means both ‘monitor lizard’ (which is the true reason for the temple being named Wat Bang Hia, due to a lot of Monitor Lizards being around in those days), also is a swear word, meaning ‘very bad person’. Because the name of the temple of Wat Bang Hia was seen as Inauspicous to some people’s ears, it was changed to ‘Wat Klong Dan’

This is why much confusion has occurred with those who have not studied the Dtamra of Luang Por Parn and related Masters of this Temple, may believe there are two Masters famous for Tiger Teeth both named Luang Por Parn, tow Masters famous for tiger teeth named Luang Por Say, for they are both sometimes stated to be of ‘Wat Bang Hia, and sometimes as coming from ‘Wat Klong Dan’

Luang Por Parn was one of the Great Master Guru Monks of his Era (2368 – 2543 BE), and the originator of the Wicha for Tiger Amulet empowerment of this Lineage, using the Wicha of Wat Bang Hia.

Size; 4 Cm Long x 1.5 Cm thick

Wat Bang Hia is of course a World famous Historical Temple of Monumental Status in the Amulet Scene for the fact that this was the temple of Luang Por Parn, Master Wicha holder of making famous Tiger Tooth and Carved Tiger amulets, whose amulets are now of the ‘Maha Sethee’ Millionaire master Class.

It was the Great Luang Por Parn who was the Mentor and Teacher in Wicha to Luang Por Nok of Wat Sangkasi, who is a Classic Olden Days Master of Legendary Status in his own right, and whose Tiger Teeth Talismans also carry immense Serm Baramee and Maha Amnaj Power.

Luang Por Nok practiced the Mastery of Wicha Saiyasart Buddha Sastra Occult magic under Luang Por Parn himself. He fast became Luang Por’s most elite apprentice for his fast wittedness, ease of learning and good memory.

Because of this he recieved the teachings and attained Mastery of the methods of Luang Por Parn in a very short space of time, and was soon considered to have a level of Mastery and Understanding that Thai people call ‘Dtaek Chan’, which means to Master a subject to the poin where one excels above all other practitioners.

Carved Tooth Tiger Amulet for Protection LP Parn

Luang Por Nok often followed Luang Por Parn out into the forest when he would wander on Tudong Practice. This is where Luang Por Parn revealed and taught the Master Wicha of the ‘Khiaw Suea’ Tiger tooth amulet. The Wicha of Luang Por Nok became so powerful, because he was receiving Wicha from perhaps the greatest Master in Living Memory for Tiger Tooth Talismans.

One can say that Khiaw Suea from Luang Por Parn and from his Apprentice, the Great Luang Por Nok, can be considered the top preferred Masters for this kind of Talismanic Charm. They are both immensely rare, and most often completely beyond availability. We pride ourself in our diligent quest to search far and wide to find the remaining exhibits around the country, to present them for your admiration and study, and to place some available to those who wish to possess one.

Luckily we are patient and vigilant, and try our best to seek both beautiful, sacred and authentic example that are also affordable. It can not happen very often, for good things are hard to find, and far and few between. The Powers of the Tiger Tooth are reputably said to possess Kong Grapan Chadtri, Klaew Klaad, and Maha Amnaj (commanding power and influence), as well as powerful Maha Sanaeh attraction power and Metta Mahaniyom Mercy Charm.

The hand inscription is inimitably inscribed in the handwriting of Luang Por Say, and hence easily recognizable for its style of Agkhara lettering, noticeabe for its ‘lightning flash’ like Agkhara inscription, which is ubiquitously present with tiger teeth of Luang Por Parn.

The tooth can be encased if desired in waterproof casing for attachment as a pendant. One could say that this exhibit is an extremely pristine and beautiful example of Khiaw Suea Kroeng, with most beautiful features, and highly visible inscription, revealing the authentic evidence of the hand of a preferred artisan of the great master Luang Por Parn

Kata Hua Jai Suea Maha Amnaj – Incantation for the Tiger of Commanding Dominion and Power.

Gur Ru Su Gu

The yellow patina which has developed through aging on the surface of the tooth, brings character and excellence to the amulet, revealing its evident age and distinguished status, adding to the Magick of Maha Amnaj Commanding Power, Dominion and Influence in its visual effect, which is Imposing in Itself at First Glimpse.

Incantation for Tiger and Rachasri Lion amulets from the Great Luang Por Guay of Wat Kositaram

Pure Animist Kong Grapan Chadtri Maha Amnaj Magic inimitably carved into the shape of a tiger  and empowered with the Wicha Suea Maha Amnaj – Carved from powerful Graam Chang Nam Walrus Bone. An extremely rare and powerful Maha Amnaj Kong Grapan Chadtri Maha Pokasap ‘Krueang Rang’ Talismanic Animist Charm Amulet from the great Luang Phu Tim of Wat Laharn Rai in Rayong. The Suea Gae is hand carved from the jawbone of a ‘Chang Name’ (Water Elephant) Walrus. The amulet is intended for Kong Grapan Chadtri Invincibility, Metta Maha Niyom Mercy Charm, Klaew Klaad Evasion of Enemies, Maha Amnaj Commanding Power, and Serm Yos Status Increase.

Graam Chang (elephant jawbones) and Graam Chang Nam (walrus jawbones) are seen to be powerful magic according to the ancient Dtamra Saiyawaet of Animist Sorcery, and the Grimoires of Formulas of Powerful Magical Ingredients. The Graam Chang Nam Walrus Jawbone is carved into the shape of a tiger seated in regal poise looking out over his Kingdom, and keeping watch. The Graam Chang Nam can be seen to be ancient and have the typical porosity to its substance as is expected in authentic carvings of Graam Chang Nam amulets.

Graam Chang Nam is mnuch rarer to encounter than Graam Chang elephant jawbone, and it is said that Luang Phu Tim received the piece of Graam Chang in only small quantity, so not many of these amulets were carved in total. Luang Phu Tim was and remains one of the Greatest and most highly famed Guru Masters, right up to the present day, many decades after his passing. His amuletd are eminent members of the top master-class category amulet pantheons of all history, including his famous Rian Guru Monk Coins in many editions, and of course his Pra Khun Phaen and Look Om and other Pra Pong Prai Kumarn amulets, which are the stuff of legend.

Luang Phu Tim Issarigo, is of course not only one of the most highly acclaimed and sought after Guru Monks for his amulets, he is the holder of the highest esteem in Thai Buddhist amulet history for Pong Prai Kumarn powders. Luang Phu Tim, is Internationally Acclaimed, for his famous Pra Kring Chinabanchorn, his Pra Khun Phaen Pong Prai Kumarn, and Look Om powder balls.

Encyclopaedic work of the amulets of the Great Luang Phu Tim Issarigo of Wat Laharn Rai

As to the classic ‘Rian’ Monk coin Image amulets which have become all time favourites, and eternally, world famous classic amulets of the high end variety.As to the classic ‘Rian’ type coin image amulets which have become all time favourites, and eternally, world famous classic amulets of the high end variety. His Rian Jaroen Porn, and Rian Nakprok Paed Rorp, Rian Huang Chueam, Rian Mae Nam Koo, and Rian Sema are amongst the most highly sought after coin amulets of all. The Pra Kring Chinabanchorn amulet of Luang Phu Tim is one of his most expensive of all amulets, and extremely rare to find.

He has various direct lineage apprentices, Who are continuing to progress and spread his most powerful and world-famous Wicha. Of all of these masters, perhaps the most famous, preferred, is Luang Por Sakorn, of Wat Nong Grub (also now deceased). In second place one could possibly estimate the great Luang Phu Sin, of Wat Laharn Yai, and in third place, possibly, Pra Ajarn Somkid, of Wat Beung Tata (Rayong).




Takrut Tone Kong Grapan Chadtri Metta Luang Por Yid Wat Nong Jork

Takrut Tone Tong Daeng Sacred Copper Yantra Foil scroll spell with yellow cord wrapping, for Kong Grapan Chadtri and Metta Maha Niyom, early era amulet from Luang Por Yid, of Wat Nong Jork. The Takrut measures 5 Inches long, weighing 25 Grams. This Takrut has used a long strip of Sacred Copper Yantra foil scroll, and contains a mass of incantations to empower with a large compendium of spells, for Metta Maha Niyom, Kong Grapan Chadtri, Klaew Klaad, Serm Yos, and Maha Lap.

 

Luang Por Yid made a great many amulets in his pantheon, but was most famous for his powerful Palad Khik amulets. Luang Por was famous for being able to chant and empower Palad Khik to the point where they stand up and dance around of their own accord, and has been seen to do this a hundred times or more with devotees witnessing the event.

 

One of Luang Por Yids close devotees, Ajarn Chaiya Am Sam Aang, who assisted him during his years as an ordained monk at the side of Luang Por Yid, and who published the book of Luang Por Yid’s Biography and catalogue of the Dtamra of his amulets, tells that he saw many occurrences of miraculous events as he was resident at Wat Nong Jork assisting Luang Por Yid.

 

He saw Luang Por make the Palad Khik and other Amulets, shake and even jump into the air on their own accord. At that time the only other Monk who was able to perform this show of power was Luang Por Phaew of Wat Tanode Luang, who was famous for having allowed testing of Klaew Klaad Kong Grapan Chadtri with the shooting of a 11 MM Gun that was shot until the whole magazine was empty, without any damage coming to the wearer of the Palad Khik at all.

 

successfully empowered them with great Kong Grapan Chadtri and Klaew Klaad Evasion Magic Powers. Both Luang Por Phaew and Luang Por Yid’s amulets are hence seen as equally powerful as protective amulets, in addition to the obvious Maha Sanaeh and Maha Lap Powers that are attributed to Palad Khik amulets.

As Ajarn Chaiya was at Wat Nong Jork around 2533 BE, he observed Luang Por Yid constantly with fascination, and great expectant hopes to see some Miraculous behavious. But after around 5 days had passed, he had not yet seen anything unusual and so asked to return back to his temple of residence.

 

Before the day he was to leave, at around 2 a.m. in the morning, hje heard some loud noises coming from Luang Por’s Kuti Hut room, which sounded like a cat catching mice. So he decided he would get up and go have a look, but when he tried to get out of bed, he was frozen paralysed rather like he was being smothered by the ‘Phii Am’. ‘Phii Am’, is an effect where you wake up, and cannot move and are completely paralysed, which Thai people blame on a kind of ghost that smothers you by sitting on top of you in the bed).

So Ajarn Chaiya then remained frozen in the same position until morning time, after which he was able to move, and got up to go and ask the other monks in the temple about his experience. They then told him that the previous evening was when Luang Por Yid was empowering amulets, and that this was why he had been so affected by strange power of paralysis.

Luang Por Yid Buddhist Master and Abbot of Wat Nong Jork

Luang Por Yid Buddhist Master and Abbot of Wat Nong Jork

 

Ajarn Chaiya says that it sounds incredible to believe when one hears that a Palad Khik can jump around of its own accord in the hand, and that one might think that it is a fictional story, and that Luang Por was using a trick or technique with is hand. But Ajarn Chaiya tells that the Palad Khik wold even still jump around when placed on the ‘Pan Kroo’ tray that was placed at a distance from Luang Por Yid.

Ajarn Chaiya says that he wished there had been mobile phones with cameras in those days as we have now, for he would have filmed it to show the proof. He says that if that had been possible, that Luang Por Yid would now be world news for the amazing ability.

 

Luang Por Yid’s ability is one which many other supposed Masters have tried to emulate but were not able to perform this effect from afar without touching the Palad Khik as Luang Por could do. Luckily, thanks to Ajarn Spencer’s Buddha Magic Project, we have some footage for you to enjoy, and witness the event for yourselves;

 

Kata Ārātanā Pra Krueang

Puttang Ārātanānang Tammang Ārātanānang Sangkang Ārātanānang

Make a Wish/Prayer and continue with;

Puttang Bprasittimē Tammang Bprasittimē Sangkang Bprasittimē

Takrut Tone Kong Grapan Chadtri Metta Luang Por Yid Wat Nong Jork

Takrut Tone Kong Grapan Chadtri Metta Luang Por Yid


Look Om Chan Hmak Mid Era Luang Por Tob

One of the more famous types of ‘Krueang Rang’ talismanic amulets of the Great Luang Por Tob (Wat Chon Daen), is the Look Om Chan Hmak Gesa, Sacred Areca-Betel Nut powder ball with Monks hairs, which was most commonly distributed with a cover wrapped in cord with a cord pendant hoop. Most would be wrapped with plain coloured cord, but some special ones were wrapped in tricoloured cords (red white and blue for the Thai Flag), which is known as ‘Trairong’, or ‘Tong Chart’ (meaning ‘National Flag’).

Look Om Chan Hmak Thak Chueak Tong Chart Luang Por Tob

Look Om Chan Hmak Thak Chueak Tong Chart Luang Por Tob

The olden days folk of Pechaburn are said to have preferred the following three types of amulets of Luang Por Tob above all others;

  1. Look Om Chan Hmak
  2.  See Pheung Metta Balm
  3. Takrut

This is because the folk of olden days noticed the effects of these amulets almost immediately after wearing them, and the effects of the amulet were highly noticeable above any doubt of coincidence.

Look Om Chan Hmak Luang Por Tob (Early Era)

It is said that whoever manages to possess all three of these sacred items, is blessed with extremely powerful blessings and will experience immensely luck and good fortunes.

The Look Om Chan Hmak of Luang Por Tob has many legends of miraculous events with devotees who used the Look Om, such as the story of the great Gangster Suea Kam Mee, who was a feared gunman of Hlom Sak District, who was shot with M16 by the police, and the bullets did not pierce his skin or kill him.

When Suea Kam Mee became old and gray, eventually his Look Om Luang Por Tob fell off (the cord ring broke), and he stopped wearing it. Within a few days of not wearing the Look Om he was shot again by enemies, and killed. Suea kam Mee’s grandson one day decided to open the cord wrapping of Suea Kam Mee’s Look Om to see what was inside, and found it to be made of Chan Hmak Betel Areca Nut with Monks hairs mixed in, with a Takrut inserted within it.

Look Om Chan Hmak Luang Por Tob

Luang Por Tob made Look Om over many years, so the Look Om of Luang Por Tob can be found from various eras. he made them in various ways with various appearances, such as bare powder balls rolled with the hand, others wrapped with cords, and even sometimes molded into the shape of Buddha amulets.

Luang Por Tob would mix his Chan Hmak chewed betel-areca with Nam Mont Holy Prayer Water, and add some monk hairs, and roll the paste up into a ball, and wrap it with various kinds of woven cords, depending on which kind of cords were available to him at the time. He would allow his devotees to help him to bind the Look Om with the cords, resulting in some people wrapping them left-handed, and others wrapping them right handed fashion. Some devotees would wrap a single weave, others double or triple weave, resulting in the Look Om of Luang Por Tob having a a large variation of appearances as far as the cord wrapping is concerned.

Sacred Betel Areca Nut Wishing Ball Luang Por Tob

Sacred Betel Areca Nut Wishing Ball Luang Por Tob

But the actual Loom Om when finished had the rule that there had to be a pendant hoop attached, and fully enclosed with cord, with the weave having the appearance of a honeycomb pattern

In the mid and later era of his trajectory, Luang Por Tob began to use See Pheung to coat the Look Om with before wrapping them (and those which were not wrapped too). Some Look Om can be seen visibly to have some See Pheung leaks on the surface of the Look Om, or the cord wrap, which would indicate that the Look Om came from the mid or later era, not the early era where Luang Por did not yet use See Pheung to coat the Look Om with.

Luang Por Tob Wat Chang Phueak (Wat Chon Daen)

Luang Por Tob Wat Chang Phueak (Wat Chon Daen)

The See Pheung he would use would have to be previously empowered before using to coat the Look Om. A Ceremony was made for the See Pheung to be boiled with constant incantations. Luang Por Tob’s apprentices (Luang Por Tong, Pra Giang and Samanera Nid), would assist to collect the residues of the chewed betal-areca and roll them into Look Om, or even into the shape of Buddha amulets.
Luang Por Tob would only perform such a ceremony to make these amulets once every few years, because it was difficult to collect enough Muan Sarn to be able to perform the ceremony properly, and this took a long time to gather enough chewed betel-areca, and the ingredients for the See Pheung

When he would perform these ceremonies, some devotees would sit and wait for them to finish and ask for look om fresh from the ceremony (still not dry), and others would come later to ask for one after they were dried out.

Luang Por Tob of Wat Chon Daen

Luang Por Tob of Wat Chon Daen

The Look Om were always amongst the most popular amulets with his devotees, because they were small and easy to carry/wear, and because of their undoubtable power.

The Looksit of Luang Por Tob value the Look Om Chan Hmak very highly, because they believe that when Luang Por used to chew the betel-areca nuts with his eyes closed in meditation, that he would enter the Jhanic states of absorption. It is considered to be a fact that true empowerment of amulets is performed by the attainment of arupa jhana (formless state of absorption), and so the Looksit believe that the Look Om of Luang Por Tob were properly and poerfully blessed using the correct and powerful method of empowerment

Whoever was able to visit Luang Por Tob and ask for some of his Chan Hmak chewed betel-areca is considered extremely lucky, because Luang Por Tob would only spit it out if asked, and would otherwise always swallow it all, making the Chan Hmak a rare thing to obtain. His Looksit would sit watching him meditate and wait to ask him for some Chan Hmak, in fear of blinking in case he swallowed it before they could ask.

If Luang Por Tob would chew betel in the night time, he would sometimes spit the betel-areca out onto the cliffside near his hut, and when the sediment had accumulated enough, he would ask his apprentices to collect it and gather for later to make amulets with. This was because the number of devotees who had begun to ask for Look Om had become ten times more than the amount he was able to make during the day, and was ever increasing, so Luang Por had to look for ways to increase the amount of Chan Hmak he was able to make for the devotees.

Look Om Chan Hmak See Pheung Luang Por Tob

Look Om Chan Hmak See Pheung Luang Por Tob

The Look Om became famous over the years because of the large number of miraculous stories of devotees experiencing life saving miracles, with Klaew Klaad and Kong Grapan Chadtri protection involved.

Many people would travel to the temple from far afield to ask for Look Om Chan Hmak,and the number of devotees were ever increasing. So Luang Por decided to find a way to provide more to the people, and ordered his looksit to begin a new admixture that was easier to make larger quantity of, by mixing Betel-Areca with the Bai Plu leaf, the chewing cement (Poon Hmak), and mix with his Ya Chun rolling tobacco and other sacred ingredients, which were then mxed into a larg mound of sacred clay and given to Luang Por Tob on a tray to empower the sacred clay in solo.

The samaneras and other apprentice monks of Luang Por Tob would then take the tray of clay and mix it all together again in a large mortar bowl with the previous trays they had made for Luang Por to empower, and keep repeating the process until they had enough of the clay to make a complete edition with.

Then they took the final admixture and returned it to Luang Por Tob for a second empowerment to ensure the power of the Muan Sarn Clay to be as powerful as possible, They then molded the clay into balls and wrapped them with cord, to make them durable against the weather and wear and tear. Once the Look Om were all made, they were placed on a receptacle and returned once more to Luang Por Tob for a further empowerment session.

Look Om Chan Hmak Thak Chueak Early Era Luang Por Tob

Look Om Chan Hmak Thak Chueak Early Era Luang Por Tob

The Look Om which were not wrapped in cord were taken and dried out in the sun. The apprentices would take the still wet clay and lay them out to dry and wrap them in a piece of cloth and tie it up. This is why some of Luang Por Tob’s Look Om are found wrapped inside a piece of cloth, instead of woven cord.

Some apprentices would take a piece of rattan and place the Look Om inside it, and seal the rattan with some Krang Putsa paste, or some candle wax from sacred candles, or even tree sap. Ther apprentices would roll the Chan Hmak into a tiny ball and cover it in Krang Putsa resinous paste and apply flame to the Krang Putsa to seal it around the Look Om. After some time the Krang Putsa paste ran out, so the apprentices would use Khee Pheung Borisut pure forest beesnest beeswax, which was used for making See Pheung, and heat it to make it malleable, and cover the Look Om with it
They would wrap them in cords, and dip the cord wrapped Look Om in Melted beeswax to seal them up and prevent water or insects from being able to get inside. After this, they then began to distribute the Look Om to devotees, and the rest, is History.



Look Om Maha Gan Luang Por Kong Wat Bang Gaporm

Look Om Maha Gan Nuea Pong Wised Luang Por Kong Wat Bang Gaporm circa 2480 BE

Presenting a Look Om of  ‘Benjapakee of Look Om’ Top 5 Status, the Look Om Maha Gan of Luang Por Kong, Wat Bang Gaporm

Sacred Look Om Maha Gan Luang Por Kong Wat Bang Gaporm

The Look Om of Luang Por Kong are famed amongst the top Look Om amulets of all Masters. The Look Om of Luang Por Kong, is classed as one of the five top Look om within the ‘Benjapakee’ of Top Look Om of the five Regions of Thailand. The five members of the Look Om Benjapakee are;

1. Look Om Maha Jinda Mani Montrakom of Pra Palad Parn, Wat Tukata (who was the Upachaya of Luang Phu Bun Wat Klang Bang Gaew) 2. Look Om Maha Gan of Luang Por Kong, Wat Bang Gapom 3. Look Om Grao Paetch of Luang Por Parn, Wat Bang Nom Ko 4. Look Paya Chang Sarn of Wat Bang Wua (Luang Por Ding), and 5. the Look Om of Luang Por Pring, Wat Bang Bakork. The Look Om of Luang Por Kong are found in white, black, gray, brown and pinkish colours, each of which have their points of recognition of the content of the Muan Sarn Sacred Powders in each respective colour.

Look Om Maha Gan Luang Por Kong

It is not every day that one can be lucky enough to encounter the Look Om Luang Por Kong, a Rare Classic Sacred Powder Wishing Ball from the World War Two Era, from a Gaeji Ajarn of Old whose Look Om carry the status of Niyom Category Benjapakee Top 5 Look Om, of Master-Class!

Luang Por Kong (3rd April 2407 – 6th February 2486 BE)

Luang Por Kong Wat Bang Gaporm is a name that devotees have been uttering for over a century now, and which is a name that resounds with fame for Patipata (Purity of Practice) as well as for Wityakom (Wicha Saiyasart Buddha Magic Sorcery).

Luang Por Kong was one of the abbots of Wat Bang Gaporm in Amphoe Ampawa in Samut Songkram, whose Rian Kanajarn Monk Coins are said to be the second most popular monk coins of that era, after Luang Por Gaew of Wat Puang Malai. His Rian Tong Daeng holds fourth position in the most popular coins of all time of the Benjapakee Coin Amulet Family (Most Popular Monk Coins of the Five Main regions of Thailand). His famous Run Badtr Dtan 2486 BE coin in silver with Rachawadee enamels, is very famed for the number of persons who had miraculous events occur whilst wearing the amulet.

Look Om Maha Gan amulet by Luang Por Kong Wat Bang Gaporm

Luang Por Kong was Ordained into the Sangha in 2427 BE in the month of August with Pra Ajarn  Duang as Upachaya Ordaining Officer, and Pra Ajarn  Jui as his Gammawajajarn Prompting Officer and Ajarn Tim of Wat Mueang Mai as his Anusawanajarn Witness. Plus 25 Ordained Monks of the temple attended as witnesses. He was given the ‘Chāyā’ Monk’s Name of ‘Tammachōdtō’, which means ‘He who Advances in Dhamma’

Once he had Ordained, Luang Por Kong began to study and master Pali Sanskrit Grammar, which he found himself to have a great affinity for. He spent 13 years studying and mastering the translation of many Kampira Grimoires with his Kroo Ba Ajarn, and developed immense ability and fluency in Khom Pali Sanskrit. He also took intense interest in the Wicha Prawaet Wityakom (Buddha Magic and Occult Sorcery). He began to practice Magic right from the very beginning of his ordination starting with Pra Ajarn  Duang, his Upachaya, who taught him to master the Wicha Tam Pong Lob Sacred Yantra Powder making ritual method. Luang Por Kong continued to gather Wicha from Luang Por Dtard of Wat Ban Wan Tong, who was a Master Adept of the Wicha Na Bad Dtalord. It was said that Luang Por Dtard was able to blow a Yantra spell through the crown of the head of a devotee sat on a blackboard, and make the Yantra pass through, and appear on the blackboard the devotee was sitting on.

This Wicha which Luang Por Kong Mastered, was the very same Wicha which the great Gaeji Ajarn Luang Por Tong Sukh had also learned from the very same Master. Luang Por Kong also was bestowed Wicha by Luang Por Hrun, of Wat Chang Phueak, who was a monk who possessed supernatural abilities, and who is famed for having passed away seated in meditation.

In his 21st Year of Ordination, the folk of the Municipality Invited Luang Por Kong to accept the position of Abbot of Wat Bang Gaporm, and perform the duty of caring for the temple and its development, and the faith of the devotees of the temple. Luang Por Kong built various edifices to improve the temple in his lifetime, as well as creating the Pra Pha Lelai Buddha statue, and perform many restorations within the temple enclave. His practice and teachings were a source of hope and inspiration to the local Thai Buddhist Folk, for he was always ready and willing to come to the aid of his congregation when asked for help.

Luang Por Kong became ill in the end because he never stopped doing his endless duties, be it building Buddha statues, restoration works on temple buildings, creating and blessing amulets, and attending to the calls of the congregation.  In the 4th Month of each year, he would take his Glod (Umbrella with Mosquito Net), and stay in the cemetery at the side of the temple. He would practice Tudong 13 there for a period of 1 Month each Year. He considered this a self purification practice after spending the whole year busy with the needs of the world, and a withdrawal from the world to reflect on his own practice.

Look Om Maha Gab Sacred Powder Ball Amulet Luang Por Kong

The Miraculous Passing of Luang Por Kong

On the 6th February 2485 BE, Luang Por Kong was seated performing the chanting of the instalment of a Buddha-Rupa image of a local shop in the township, when, just as he had finished blessing the Topknot of the Buddha statue after opening the eyes of the Buddha, he became dizzy and fell to be caught by other Bhikkhus. He was able to regain his awareness and asked to be helped into the meditation posture, where he sat then and entered meditation, and passed away silently.

His devotees remained seated in silence for a long time before they realised he had passed away, and even longer before they could bring themselves to bring Luang Por Kong’s body down from the shop premises.

And so it was that Luang Por Kong passed away in Meditation after blessing a Buddha-Rupa, on 6th February 2485 BE, at age 78, after 58 years of Ordained Life.

Takrut Tone Luang Phu Nai Wat Ban Jaeng

Presenting a highly recommendable and powerful amulet from one of the great Masters, as equally powerful as many much higher priced alternatives of other great Masters of the time. The Takrut Tone Mad Chueak Sacred cord-bound Yantra scroll spell of Luang Phu Nai (Wat Ban Jaeng)

Takrut Tone Mad Chueak Luang Phu Nai Wat Ban Jaeng

It is indeed amazing that some of the amulets, such as the Takrut Tone of Luang Phu Nai, are still so highly affordable, for their power, distinction and status increasing magic are accepted by devotees of the amulet scene for many decades. When compared to those of his peers, one could find oneself paying up to ten times the price for a powerful amulet of the calibre of the Takrut Tone Luang Phu Nai, who is seen as one of the most powerful Sak Yant Master Monks of his Era, and who was Kroo Ba Ajarn to many of todays most famous Ajarn Sak Yant.

Luang Phu Nai Wat Ban Jaeng

A Master whose Jing-Jok Talismanic Animist Gecko Charms are considered the number one Gecko amulet of all time by most aficionados, and one whose Wicha Sak Yant was, and remains to this day, Legendary for its Powerful Magick. Luang Phu Nai was a very famous Sak Yant Tattoo Master of Ayuttaya, whose Wicha Jing-Jok Gecko Magic was known to be the most powerful of any Sorceror-Monk of his Time.

Takrut Tone Luang Phu Nai

His Jing Jok amulets are the most nationally and internationally famous Gecko amulet of all the Pantheon of Thai Classic Pra Niyom in HIstory to Date, belonging to the ‘Krueang Rang’ (Talismans and Charms) Category of High End Masterpieces.

Luang Phu Nai Made a large number of Krueang Rang Talismanic Charms, including this Pirod Khaen, as well as many forms of sacred Powder amulets, Monk Coins, Takrut, and of course the Jing Jok Gecko charms, made in many different substances, including Galabangha Dam (black coral), Mai Saksit(Sacred Tree woods), Nga Chang (Ivory), Khao Kwai (Horn) and Graduk Gae (bone).

Luang Phu Nai of Wat Bang Jaeng in Ayuttaya

Luang Phu Nai was a previous generation olden days master of Sak Yant Thai Temple Tattoos, and a master amulet maker, especially renowned for his carved sacred gecko charms, as well as many other Amulets. His life as a Buddhist Monk is highly documented, with many different authorships of his Biography and life’s works. His amulets are equally documented and highly prized with collectors of this Genre of Masterpiece Amulet.

The Jing Jok Luang Phu Nai can be found in almost every high class Amulet Magazine, and Encyclopedic Work of importance ever published. Apart from the famously powerful Gecko Charms from this Great Master Guru Monk, Luang Phu Nai has also great fame for his Takrut Tone and Takrut Maha Ud amulets, and his Pra Buddha Kotama (Pra Putta Kodom) and Pra Mokkhallā (Maugdalyana Arahant) amulets (both models in small and large versions) and his Metallic Monk Coin amulets.

All enjoy a highly revered and top rankiing position in the Amulet Appreciation Societies. His Sak Yant Thai Temple Tattoos were and still are legendary, for their authentic Maha Ud, Kong Grapan Chadtri, and Klaew Klaad power.



Pra Pruhnang Klueab - Luang Por An of Wat Prayat

Todays post brings you a look at a classic amulet from the Great Luang Por An, of Wat Prayat, with Muan Sarn Sacred Powders from the Kroo Ba Ajarn of Luang Por An, Luang Por Glan, preceding Abbot of Wat Prayat. 

The Pra Pruhnang Amulet is a Historic Buddha Image of immensely tasteful artistic design, and made using sacred clay with added powders of Luang Por Glan, and a host of other ancient amulets from the Ayuttaya period broken down into the powders. Luang Por An was the Looksit Aek first Initiate of Luang Por An inherited the Sorcery Wicha of Luang Por Glan (Wat Prayat), and his special Muan Sarn Sacred Powders, and who blessed these amulets with the invocations of his Lineage Master Luang Por Glan.

Pra Pruhnang Luang Por An Wat Prayat

Pra Pruhnang Luang Por An Wat Prayat

 

Luang Por An was one of the Great Gaeji Ajarn Masters of His Era, considered one of the Great Ayuttaya Master Monks, whose amulets are extremely favoured throughout all circles of collectors. The Pra Pruhnang Klueab, along with the Pra Khun Phaen Klueab glazed baked Sacred Clay amulets are amongst his most famous and preferred amulets of the pantheon. Most devotees of Wat Prayat will collect and Bucha amulets from both Luang Por An, and his Kroo Ba Ajarn Luang Por Glan (hard to find), for the magic of both Masters is seen to be second to none for Klaew Klaad Kong Grapan Chadtri Metta Maha Niyom power.

Pra Pruhnang Luang Por An Wat Prayat Ayuttaya

Close up of Pra Pruhnang Amulet

Luang Por Glan was the abbot of Wat Prayat in Ayuttaya, and the Kroo Ba Ajarn of the Great Luang Por An, who succeeded Luang Por Glan as abbot of Wat Prayat after his passing. In turn, Luang Por An was also a Great Master of Olden Days, whose amulets were immensely famous during the Wartime Era, for their Kong Grapan Chadtri Klaew Klaad power. Luang Por An inherited and learned most of his Wicha from Luang Por Glan, who was one of the top ten Masters with the most powerful psychic powers of his Era.

Luang Por An Gaeji Ajarn of Wat Prayat

Luang Por An – Gaeji Ajarn Master Monk of Wat Prayat

The Pra Pruhnang, which features an image of the Buddha in Mara Vichai (subduing Mara), is seated touching the earth, calling the Dharani Earth Goddess as his Witness. The two Savaka Pra Mokkhallana and Pra Saributra are standing to either side of the Buddha, who is surrounded by a decorative Arch. 

Pra Pruhnang Klueab

The Pra Pruhnang Amulet is an ancient Amulet of the Ayuttaya Kingdom which is a Historical Artifact, and a Highly revered Votive Tablet. The original Pra Pruhnang is found at Wat Putai Sawan and was discovered hidden at other Temples in the Ayuttaya Region too.

Pra Pruhnang

Pra Pruhnang Leaden Amulet, Ayuttaya Era

It is a famous fact that both the Great Khun Pantagij Rachadech (creator of the Jatukam Ramathep Amulet) and his Unkillable Enemy the Bandit ‘Suea Fai’, were both known to highly rever the Pra Pruhang amulet, and wore more than one of them on the same neck chain around their necks.

Khun Pantagij Rachadech

Even after retiring from hunting Bandits, Khun Pan still wore the amulets for protection until his old age. The Pra Pruhnang is one of the most famous amulets for its power of Kong Grapan Chadtri and Klaew Klaad protective magic, and also for its healing powers.

The Pra Pruhnang is one of the more highly prized amulets of collectors and devotees of Luang Por An, and of Thai Buddhist People everywhere, for its beauty, and the presence of three Arahants, in one amulet. The muan sarn clay was made from an admixture of various ancient amulets of the Ayuttaya Era, such as Pra Nai Putsa, Pra Wat Tagrai, Pra Kring Klong Takian, Pra Kone Samor, Pra Luang Por Dto Wat Bang Grating, Pra Luang Por Parn, and amulets from Wat Koo Salort, as well as a large number of other Ancient Pra Kru hiding place amulets from around the Ayuttaya province.

Luang Por An was born in the year 2435 BE, and ordained into the Sangha at Wat Prayatigaram on the 26th May 2456 BE, with the Great Luang Por Glan Tammachoti as his Ordaining Upachaya,Luang Por Chaay (Wat Dtong Pbu) as his Gammawajajarn prompting officer. The name of his Anusawanajarn witness is no longer recorded, but most devotees assume it to be Pra Ajarn Rod Widtuyo of Wat Ayotaya (also called Wat Gasankh), or a few historians believe his Anusawanajarn witness to have been Luang Por Lueang, of Wat Pradoo Song Tam.

The Great Luang Por An passed away in 2512 BE as he was on travels visiting Wat Pra Singh in Chiang Mai, for a Buddha Abhiseka Blessing. His body was kept for devotees to worship at Wat Prayat for 25 years before he was cremated in the year 2536 BE.

Presenting a classic all time famous  amulet of immense repuite for Maha Lap and Kong Grapan Chadtri Klaew Klaad powers, and a Pra Niyom Master-Class Category amulet of the Highest Status and Esteem. Pra Pid Ta Pim Pung Bpong potbellied Nirodha Buddha amulet of the Legendary Luang Phu Sukh, of Wat Pak Klong Makham Tao, in Nuea Pong Kluk Rak.

The Pra Pid Ta Pim Pung Bpong was made by hand pressing by Luang Phu Sukh in the years 2460 BE to 2463 BE, to be handed out in the Funeral Ceremony of Luang Phu Sukh’s Mother. The artisan’s design shows itself to be the work of a local artisan, for its basic appearance. The Buddha has a pot belly and two hands raised to cover the face. The amulet is made from Nuea Pong Kluk Rak Muan Sarn Sacred Powders mixed with herbal lacquer. This edition has identical Muan Sarn clay to the ‘Jaek Mae Krua’ edition. The examination of the Pra Pid Ta Pung Bpong is not performed by looking at the Pim Song (design) because the hand made nature means that each amulet is slightly different in appearance, so the standard method of confirming its origins, is to look at the Muan Sarn Clay, and to know its appearance and textures

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

The rear face is curved from the curvature of the thumb or finger that pressed it, and this is a noticeable feature of all Pra Pid Ta Pim Pung Bpong amulets.

Rear face of Pra Pid Ta Pum Bpong Luang Phu Sukh

Rear face of Pra Pid Ta Pum Bpong Luang Phu Sukh


The amulets of this, perhaps the greatest of all Master Monks with Wicha Akom, are amongst the most sought after and valued in the world of Thai Buddhist Amulets. Be it his Rian Roop Muean, Somdej Rasamee and Somdej Prapa Mondon, or his Pra Pid Ta, Prok Bai Makham, Takrut, Prakam Rosaries, and other Talismanic Charms, the spiritual value and magical power is equally regarded as being of the most powerful and truly magical amulets one could afford.

Luang Phu Sukh is one of the greatest Magic Monks of all Thai History, for which reason this is an amulet more to keep and Bucha than anything else, although it is also a good investment as the price will become ever more expensive. This is already an extremely rare and hard to find amulet. A most sacred and desirable addition to anyones collection indeed. Few amulets at this price can compare considering the sacredness, the maker and the beauty and age of this amazing amulet.

Luang Phu Sukh, who was so famous for his Magical Powers and Miraculous Feats, which included having been seen to blow into Tamarind tree leaves and transform them into Bees, or turn Banana Flowers into live Rabbits, fly through the sky, and breathe underwater. Luang Phu Sukh was the Kroo Ba Ajarn of his Lordly Highness, Admiral Grom Luang Chumporn, who was an apprentice to Luang Phu Sukh in Sorcery, and one of his greatest Devotees.

Luang Phu Sukh had many Wicha such as the Wicha Suea Saming, able to transform into a Tiger, and the Wicha Look Pern Sakot, which was to perform incantations into a bullet of a single shot firing gun, and the bullet would always find its mark on target, without fail. One could say that Luang Phu Suk is one of the greatest masters of the History of Thai Guru Monks, and is one of the top Ten Legendary Monks of all time.

There are so any legends told about his miraculous powers and feats. His Mastery of Traditional healing and herbal Medicine has led his written works on the subject to become the greatest Thai Occult herbalism Recipe Grimoire in all existence. He was the Kroo Ba Ajarn of a great number of the most powerful Master Monks of the last Century, and his powerful Magic remains second to no other Guru Monk in Thai History.

Luang Phu Sukh Wat Pak Klong Makham Tao

It is said that Luang Phu Sukh became the Kroo Ba Ajarn of Grom Luang Chumporn, a Royal Courtier, an Admiral, and a Great Sorceror of his time. This happened as Grom Luang Chumporn’s navy boat had broken and he was forced to park the bloat close to Wat Pak Klong Makham Tao. Grom Luang went to make reverence to Luang Phu Sukh, by pretending that he was just a simple commoner, and not a member of the Lordly Family, but Luang Phu Sukh addressed him by his name, surprising Grom Luang Chumporn.

Pra Pid Ta Pum Bpong amulet made by Luang Phu Sukh Wat Pak Klong Makham Tao released in 2463 BE

Pra Pid Ta Pum Bpong amulet made by Luang Phu Sukh Wat Pak Klong Makham Tao released in 2463 BE

Grom Luang went to make reverence to Luang Phu Sukh, by pretending that he was just a simple commoner, and not a member of the Lordly Family, but Luang Phu Sukh addressed him by his name, surprising Grom Luang Chumporn. Grom Luang Chumporn asked Luang Phu Sukh how he knew who he was?

Below; Grom Luang Chumporn

Grom Luang Chumporn

Luang Phu Sukh told him that he saw his Aura approaching, and that it was brighter than that of the normal commoners, and that it told him already who he was. Grom Luang Chumporn asked to learn Wicha with Luang Phu Sukh, and was bestowed with many Magical Wicha, such as the ability to remain under the water for hours and breathe as if he was on land.

Kata Luang Phu Sukh

Sadthā Tēwa Manussānang Puttō Pakawādti Ma-A-U

 

Kata Maha Sanaeh Luang Phu Sukh

Agkhōhamassami Lōkassa

Idti Bpāramidtādtingsā

Idtisappanyū Mākadtā

Idti Pōti Manubpadtō

Idtibpisō Jadtē Namō

Arahang Lāpō Puttō

Lāpang Nachā Lidti

Na Ma Pa Ta

Sappē Chanã Pahū Chanā

Rāchā Bpurisō Idthīyō Māpang

Ēhi Jidt-Dtang Bpiyang Ma-Ma

Ēhi Mārē Sōmāmā

Ākajchāya Ākajchāhi

Kata Pra Pid Ta

Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo

Pra Pid Ta Pong Athi (Pra Pid Ta Graduk Phii) – Pra Ajarn Hnoo, Wat Po Ta Dtian (Wat Chetupon)

The legendary Pra Pong Athi (Graduk Phii) amulet of Pra Ajarn Hnoo Wat Po Ta Dtian became famous during the second world wartime as a powerful protector against deadly dangers, and has remained famous to this day. It was during the second world war and Indo-Chiina wartime era that many powerful sorceror monks in Thailand began to come out and create amulets to distribute to soldiers and the common folk, to protect them against the deadly dangers of wartime. In that time, the Japanese were occupying Thailand as ‘forced allies’, and so Thailand was being bombed by the allied nations, who were attacking the Japanese military installations. Very often bombs would miss the Japanese target, and hit a local village instead,n and innocent Thai people were killed. And so it was in this era than we came to see amulets like the Pra Pid Ta Pong Graduk Phii come into existence.

Pra Ajarn Hnoo of Wat Po Ta Dtian (Wat Chetupon)

Pra Ajarn Hnoo was a Master Gaeji Ajarn who was known for his intensive practice and mastery of Vipassana Kammathana, and Khmer Sorcery. he would not socialise with other monks, and only his most fearless and devote initiates would dare to enter his Kuti Hut, for it was known that he would ‘Liang Phii’ (take care of Ghosts in his hut).  In the year 2485 BE, Pra Ajarn Hnoo, of Wat Po Ta Dtian (or, ‘Wat Pra Chetupon Wimon Mangkalaram’), created a powerful amulet, in secret, and with his own hands, to help people survive the war and prosper in life. This amulet was to become a legend that has maintained its status into the modern era, and is even the subject of a documentary.

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

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


This amulet is of course the Pra Pid Ta Nuea Pong Athi (or better known as ‘Pra Pid Ta Pong Graduk Phii’ amulet. Pra Ajarn Hnoo was a Gaeji Ajarn of Khmer Origins, who possessed powerful Necromantic Wicha. He was not very old at the time, but already had a large following of respectful Devotees, who revered him for his powerful Magic. Pra Ajarn Hnoo liked to grow magical herbs around his Kuti Hut at the temple to use for making amulets and potions, holy water and bestowing blessings. Pra Ajarn Hnoo was often visited by devotees to perform spiritual healings with his holy water and herbal potions, and people would ask him for amulets and blessings. Pra Ajarn Hnoo hence began making amulets, in a very unusual manner compared to the usual Thai Buddhist Traditional methods, bringing in his Khmer Sorcery to add to the magical power of the amulet. He used ashes from the bones of cremated corpses, mixed with Puttakun Powders and Ittijae Powders, and Pong Wan Aathan (a mixture of powdered magical herbs and pollens)

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The use of the ashes of cremated bones in the amulets came from Pra Ajarn Hnoo’s Khmer Necromantic Sorcery training, which holds to the premise that the ashes or bone powders, funereal earths and corpse oils of the dead, possess immensely powerful magic.

The ashes of Phii Dtaay Hoeng were used, according to the Dtamra Saiasart Khmer Grimoires of Necromantic Sorcery, which specifies that only the ashes of a Hoeng Prai Ghost can be used if the Wicha is to be powerful. A Hoeng Prai is often known as a ‘screaming ghost’ because the word means a person who died in an accident prematurely, or through unforeseen circumstances. So often this will mean a person who died screaming. Hoeng Prai spirits are in Limbo and often angry, possessing immensely powerful psychic energy. The sorceror appeases the spirit in Limbo by agreeing to a collaborative effort, where the ghost of the spirit in Limbo agrees to use its psychic powers to aid the human who owns the amulet made from its ashes, and accumulate good Karma to achieve eventual release from Limbo.

Pra Pid Ta Pong Graduk Phii

One of the many Pim Song models of the famous Pra Pong Athi Pra Pid Ta Graduk Phii

In addition, astrological Necromancy states that a Hoeng Prai Ghost must die on a Saturday and be cremated on a Tuesday, for the full formula of Lucky Fortunes Magic to come into effect.

Pra Ajarn Hnoo saw to it that he fulfilled al of these Ritual requirements, and gathered the sacred ashes until he had enough to press amulets with them, and mixed them with his other prepared Muan Sarn Sacred Powder ingredients, the Pong Puttakun, Pong Ittijae, and Wan Aathan. In addition, Pra Ajarn Hnoo then added his special ingredient, ‘Wan Pong’, or more commonly known as ‘Wan Graser’. Wan Graser is a very rare herbal plant found in the deep rainforests, and is said in Folk Legends to be a bloodsucking ‘Vampire’ plant. If an animal gets entangled in it, it is said the plant can slowly suck the blood out of the animal until it dies. This herb is a very difficult herb to cultivate, as its true habitat is in the deepest rain forests, but Pra Ajarn Hnoo had managed to cultivate some around his hut at the temple, and he used them for the making of the Pra Pid Ta Pong Graduk Phi.

Pra Ajarn Hnoo made various different amulets from the Graduk Phii Hoeng Prai Ashes, including Pra Somdej, and Pra Pid Ta amulets.

Tamniab Wadthumongkol Pra Pong Graduk Phii

Tamniab Wadthumongkol Pra Pong Graduk Phii – Pantheon of Amulets in the series

In any case, despite the Muan Sarn Sacred Powders used by Pra Ajarn Hnoo to make the Pra Pid Ta Pong Athi amulets seeming very scary in their natural origins, Pra Ajarn Hnoo performed appeasement rituals and purification ceremonies over all the individual ingredients of the Muan Sarn Sacred Powders before the amulets were made, and removed any black magick or negative karmic influences and energies from them beforehand, leaving only the pure unstained magical power and energy remaining, to be re-empowered with its new purpose.

The power extracted through Necromancy was then imbued within the form of the Pra Pid Ta amulets, and blessed with Buddhist Blessings of the Buddha Abhiseka (Dhamma Chakra opening of the eyes of the Buddha), empowering the extremely powerful energies within the Muan Sarn Sacred Powders to be able to bring auspicious blessings and strong protective power to keep the wearer from harm, and lead to prosperity and happiness.

Pra Pid Ta Athi Nuea Pong Graduk Phii Pra Ajarn Hnoo

Pra Pid Ta Athi Nuea Pong Graduk Phii Exhibit B Pra Ajarn Hnoo – Wat Po

It is said of the Pra Pid Ta Pong Graduk Phii amulet, that its protective powers are incomparable, and that the traveller who wears one will pass through all his journeys safely. Another strange aspect of the magic of the Pra Pid Ta Pong Graduk Phii, is that people noticed not only that one remained safe whilst traveling, but that when the traveler wearing a Pra Pid Ta Pong Graduk Phii gets off the vehicle alone, people would ask the traveler ‘and aren’t the others going? coming with you?’ (as if they couldn’t imagine the wearer being alone). This shows powerful Metta Maha Niyom Mercy Charm present within the amulet too.’

Pra Pid Ta Athi Pong Graduk Phii Exhibit C

Pra Pong Graduk Phii Exhibit C – Pra Ajarn Hnoo – Wat Po

Many gamblers have found the Pra Pid Ta Pong Graduk Phii to be an exellent Luckbringer to turn the tables and odds in their favour, and to ‘whisper’ in the ear of the gambler to hint as to what bets should be placed. This is known as ‘Prai Grasip’ Ghost Whisperer Magick. Pra Ajarn gave a rule to gamblers however for this amuletl That ‘If your winnings are within reason, you should not push your luck too far’.

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A highly preferred amulet with those devotees who prefer less subtlety for a fast acting amulet that emanates Magickal Power without restraints, the Pra Pid Ta Pong Graduk Phii is a recommendable amulet, for protection, gambling and general prosperity. The Pra Pid Ta Pong Graduk Phii is by no means an easy amulet to find these days, and is a very powerful magickal amulet of great fame and renown in Thailand.

Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo

Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo

Kata Bucha Pra Pid Ta

Pra U-Tong Awk Seuk (Pra Pong Supan)

Pra U-Tong Awk Seuk – Jong Ang Seuk Edition 2510 BE – Wat Pra Sri Radtana Maha Tat (Supanburi)

The ‘Pra U-Tong Awk Seuk’ amulet, was made and first blessed in the year 1510 BE in a large Buddha Abhiseka Blessing ceremony at Wat Pra Sri Radtana Maha Tat temple, in Supanburi. One can see that the amulet is indeed the same features as the classic Pra Kru Pong Supan, ancient Pra-Kru hiding place amulet of Supanburi Province, whose original archeological find of U-Tong Era amulets was of course also at Wat Pra Sri Radtana Maha Tat. This is of course intentional, but in the case of this edition, was given the special name of Pra U-Tong Awk Seuk’

The amulet is known as the ‘Jong Ang Seuk’ edition, because a large number of them (25,700 amulets) were sent to distribute to the soldiers who had travelled to fight in the Vietnam War, to protect them in battle. The remainder of the amulets which were not sent to the warriors on the front lines, were not distributed at first, and were passed through a further 2 Buddha Abhiseka blessing ceremonies. The first of those further two ceremonies was held between the 2nd and 10th March 2511 Be, and the second extra blessing ceremony was held on the 13th April 2511 BE. Thereafter, most of the remaining amulets were distributed to civil servants and those in governmental offices, and the last remaining amulets were then kept stored away in the Kru Hiding Chamber in the year 2512 BE

The Pra U-Tong Awk Seuk is a classic and historically famous edition of Wat Pra Sri Radtana Mahatat, in Supannburi, that is modelled in similarity to the Pra Pong Supan’Pim Hnaa Gae’ Benjapakee amulet of Supreme Fame and Reverence. Although this edition is commonly known to have the Pim Hnaa Gae Nang Samadhi Khat Paetch Meditating Buddha Image (both hands clasped together facing upwards on the lap), there were actually also some models made, which have a Buddha Image seated in the Mara Vichai (Conquering Mara) Posture, with one hand reaching down to touch the earth.

The Muan Sarn and features of the amulet are rich in Nuances, and provide and excellent exhibit for viewing as study material for the Pra Pong Supan Pim Hnaa Gae type amulet, and its features.

Klaew Klaad Maha Amnaj, Serm Yos, Kong Grapan Chadtri, Maha Ud Power for those in lines of duty where the ability to instil confidence and trust, convince others of your will, and survive great dangers, increase status and chances of promotion. Such are the powers of the Pra U-Tong Awk Seuk Jong Ang Seuk Pong Supan amulet, and all Pra Pong Supan of the Benjapakee Class family of amulets.

Monks present in the ceremony included Luang Por Mui (Wat Don Rai), Luang Por Thin (Wat Pa Lelai, in Supanburi), Luang Por Khom (Wat Rong Phai Wua, Supanburi), Luang Por Huad, (Wat Don Po Tong), Luang Por Pae (Wat Pikul Tong), Luang Por An (Wat Prayatikaram, Ayuttaya), Luang Por Tim (Wat Pra Khaw, Ayuttaya), Luang Por Ngern (Wat Don Yai Horm),and Luang Por Noi (Wat Dhamma Sala, Nakorn Pathom), amongst a total of 69 Guru Masters present in all.

Pra U-Tong Awk Seuk (Pra Pong Supan)