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

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

in hand khun phaen nang kumarn luang por guay hlang riab

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

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

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

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

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

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

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

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

Luang Por Guay (Wat Kositaram)

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

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Takrut Hnaa Bpaag Suea Luang Phu Bun Wat Klang Bang Gaew

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

Luang Phu Bun of Wat Klang Bang Gaew

Luang Phu Bun of Wat Klang Bang Gaew

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

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

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

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

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

 

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

Pra Pid Ta Luang Phu Bun in Thai amulet publication

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

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

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

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

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

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

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

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

 

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

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

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

Tiger Takrut LP Bun

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

Luang Pu Boon’s Bia Gae

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

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

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

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

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

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

Ya Wasana Jindamanee Sacred Muan Sarn Powders

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Catalog of Luang Pu Juea’s Amulets

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

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

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

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

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

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

Luang Por Sanya (Kong) Kammasuttho: The Current Successor

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

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

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

LP Juea Wat Klang Bang Gaew

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

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

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

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

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

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

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

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

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The Main Powers of Thai Amulets

The Main Powers of Thai Amulets are chiefly considered to be among the following;

Thai amulets and their powers, which are deeply intertwined with the country’s culture and Buddhist traditions, are believed to amulets which possess various powers that can help protect, heal, and improve the lives of those who wear them. These powers are derived from centuries of spiritual practices and teachings, and are often linked to the blessing of monks or spiritual leaders who imbue the amulets with sacred energy. While there are many different types of Thai amulets, the most common powers they embody are Maha Sanaeh, Metta Maha Niyom, Kong Grapan Chadtri, Maha Lap, Serm Duang, Serm Yos, Maha Amnaj, Gae Aathan, and Serm Baramee. Each of these powers addresses a specific need, offering protection, good fortune, love, and spiritual growth to the wearer.

Thai Benjapakee amulets

1. Maha Sanaeh (มหาสเน่ห์) – Power of Attraction and Personal Magnetism

The term Maha Sanaeh is a combination of two words: Maha, meaning “great” or “powerful,” and Sanaeh, meaning “affection” or “charm.” In the context of Thai amulets, it refers to the power of attraction and personal magnetism. Wearing a Maha Sanaeh amulet is believed to help the wearer attract affection, admiration, and attention from others. It can be particularly helpful in love and relationships, where it is believed to enhance one’s personal charm and increase their influence over others. Beyond romance, Maha Sanaeh can also be used to gain favor in professional or social situations, boosting one’s ability to create positive connections.

Pra Nang Paya Amulet Luang Por Dtat

2. Metta Maha Niyom (เมตตาหมายนิยม) – Power of Loving-Kindness and Favor

Metta means “loving-kindness” or “compassion” in Pali, while Maha means “great,” and Niyom refers to being favored or admired. When combined, Metta Maha Niyom signifies a great form of loving-kindness that draws favor, admiration, and affection from others. In the context of amulets, these are often used to help the wearer cultivate positive relationships and foster harmonious interactions. Metta Maha Niyom amulets are believed to create an aura of kindness and goodwill, making the wearer more likable and respected. These amulets attract not only love and affection but also help in situations where one needs support or goodwill from others.

Suea Yant Kong Grapan Chadtri Maha Ud Sacred Yantra Shirt - an Immensely rare item of the Great Luang Por Lae, of Wat Pra Song in petchburi

3. Kong Grapan Chadtri (คงกระพันชาตรี) – Power of Protection and Invincibility

Kong Grapan Chadtri is a term used for amulets that provide protection from harm. Kong means “to endure,” Grapan means “unbreakable,” and Chadtri refers to “warrior.” Together, this phrase translates to “invincible warrior” or “unbreakable protection.” These amulets are designed to provide physical and spiritual protection to the wearer, particularly from harm, weapons, or dangerous situations. Individuals such as soldiers, police officers, martial artists, and anyone whose work involves risk often carry Kong Grapan Chadtri amulets, as they are believed to provide strength and resistance to any form of physical danger.

Look Om Ya Soop Luang Phu Songk

4. Maha Lap (มหาลาภ) – Power of Wealth and Prosperity

Maha Lap translates to “great fortune” or “great wealth,” with Maha meaning “great” and Lap meaning “fortune” or “wealth.” Amulets imbued with the power of Maha Lap are believed to attract financial prosperity, success, and abundance into the wearer’s life. These amulets are highly prized by business owners, entrepreneurs, and anyone seeking financial success. Maha Lap is often linked to opportunities, investments, and the overall flow of wealth, helping the wearer to achieve financial stability and growth in various ventures.

Luang Por Tuad Pra Kroo Bai Diga Wat Chang Hai 2513 BE

5. Serm Duang (เสริมดวง) – Power of Enhancing Luck and Destiny

The term Serm Duang refers to the act of improving one’s luck or life path. Serm means “to enhance,” and Duang refers to “luck” or “fate.” Serm Duang amulets are used to improve various aspects of life, including health, career, relationships, and overall well-being. It is believed that these amulets can enhance a person’s fortune, bringing about a more favorable destiny and helping the wearer overcome obstacles or bad luck. People seeking to improve their life path or align with positive circumstances often turn to Serm Duang amulets for assistance.

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

6. Serm Yos (เสริมยศ) – Power of Status and Prestige

Serm Yos refers to the act of enhancing one’s social standing, rank, or prestige. Serm means “to enhance,” and Yos means “rank” or “title.” Individuals seeking professional success or social recognition often use Serm Yos amulets to gain favor in their careers or to elevate their status. This might include gaining promotions, receiving more respect from peers, or being recognized for one’s achievements. Serm Yos amulets help the wearer attract recognition and appreciation, which can lead to enhanced authority and influence.

7. Maha Amnaj (มหาอำนาจ) – Power of Authority and Control

Maha Amnaj represents great power and authority. Maha means “great,” and Amnaj means “power” or “authority.” Wearing an amulet with Maha Amnaj is believed to help the wearer gain control and command respect. These amulets are favored by individuals in leadership roles, including business owners, politicians, and those who need to exert influence over others. Maha Amnaj helps the wearer gain the ability to dominate situations, create opportunities, and wield power effectively.

Mitmor Pocket Knife Luang Por Koon

8. Gae Aathan (แก้อาภัพ) – Power of Remedying Bad Luck

Gae Aathan refers to the act of removing or fixing bad luck or misfortune. Gae means “to fix,” and Aathan means “misfortune.” People seeking to remove bad luck or negative forces in their lives often use Gae Aathan amulets. These amulets are believed to counteract misfortune, resolve obstacles, and bring good fortune back into the wearer’s life. Gae Aathan is commonly used by individuals experiencing a series of unfortunate events or those who wish to break negative cycles in their lives.

Pra Somdej Wat Gaes Chaiyo Pim Hok Chan Niyom 6 Tiered Dais Model amulet

9. Serm Baramee (เสริมบารมี) – Power of Merit and Spiritual Power

Serm Baramee refers to enhancing one’s merit, virtue, or spiritual power. Serm means “to enhance,” and Baramee refers to “merit” or “spiritual power.” In Buddhism, merit is accumulated through good deeds, acts of kindness, and devotion. Serm Baramee amulets help the wearer increase their spiritual power and accumulate positive karma, which can lead to blessings, protection, and overall well-being. These amulets are often worn by individuals who seek to improve their spiritual health and progress on their path toward enlightenment.

The Multiplicative Power of Thai Amulets

While each of these amulets focuses on a specific area of life—be it love, protection, wealth, or spiritual growth—it is important to note that many Thai amulets possess more than one of these powers. In fact, some amulets are imbued with multiple blessings or influences, offering the wearer a combination of benefits. For example, an amulet might provide both protection (through Kong Grapan Chadtri) and wealth (through Maha Lap), or combine the influence of attraction (Maha Sanaeh) with the power of enhancing luck (Serm Duang). This layered empowerment allows individuals to benefit from a broader spectrum of blessings, enhancing their ability to achieve success, maintain good health, and live a more prosperous life.

Through rituals and blessings by monks, many amulets receive empowerment from multiple spiritual powers, offering the wearer a harmonious blend of influence that can support them in various aspects of their lives. Whether the goal is attracting love, securing wealth, or achieving spiritual growth, Thai amulets offer a unique and powerful spiritual tool that reflects the deep cultural and religious traditions of Thailand.

Pra Somdej 9000 LP Pae

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

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

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

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

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

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

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

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

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

Tiger Takrut of the Great LP Nak of Wat Arun

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

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

Takrut Hnaa Bpaag Suea Tiger Takrut of Luang Phu Nak

The Life of Luang Phu Nak

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

LP Nak of Wat Arun

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

Takrut amulets of LP Nak

Takrut amulets of LP Nak

The Making of the Takrut Hnaa Bpaag Suea

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

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

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

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

 

Magical Properties and Benefits

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

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

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

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

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

The Legend of Luang Phu Nak’s Takrut

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

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

Rarity and Authenticity

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

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

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

Tiger Takrut Hnaa Baag Suea LP Nak


Kata Suea - Invocation of Tiger Spirit

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Look Om Jet Paya Chang Sarn Luang Por Ding

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

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



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

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

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

Look Om 7 Paya Chang Sarn exhibits in magazine

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

Close Up Look Om Jet Paya Chang Sarn Luang Phor Ding

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

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

LP Ding Wat Bang Wua Thai Master Monk

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

Look Om LP Ding

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

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

Look Om Jet Paya Chang Sarn

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

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

Pra Yord Khun Pol Wat Bang Pra 2541 BE

Pra Pim Khun Phaen Yord Khun Pol: A Sacred Amulet of Protection and Blessings

In the world of Thai amulets, few hold as much prestige and power as the Pra Pim Khun Phaen Yord Khun Pol. Crafted from Nuea Pong Toop Sacred Incense Powders, this amulet originates from the revered Luang Por Phern Tidtakuno of Wat Bang Pra temple in Nakorn Pathom.

Pra Yord Khun Pol Luang Por Phern front face

Pra Yord Khun Pol Luang Por Phern front face

(Above Image: Pra Yord Khun Pol Hlang Suea Run Udom Prachanat 2541 BE – Nuea Pong Toop – Luang Por Phern Wat Bang Pra)

This exquisite amulet has undergone a sacred process to accumulate the blessings of Buddhakhun Power. It’s noteworthy for the mildew formation (‘Kraap Kru’) on the surface, a testament to its sacredness. The rear face features the powerful Yant Suea Maha Amnaj Tiger of Commanding Power, inscribed in Khom Agkhara.

The Pra Pim Khun Phaen Yord Khun Pol holds a special place in the world of Thai amulets. This amulet is renowned for its multifaceted benefits, including Serm Yos (Increase Status), Maha Amnaj Commanding Power, Kong Grapan Chadtri Invincibility, Klaew Klaad Evasion, and Maha PokasapMaha Lap Wealth Increasing powers.

Pra Yord Khun Pol Luang Por Phern Rear Face with Yant Suea Maha Amnaj

Pra Yord Khun Pol Luang Por Phern Rear Face with Yant Suea Maha Amnaj



The amulets created by Luang Por Phern Tidakuno (Wat Bang Pra) are highly esteemed for their exceptional powers. They are highly sought after by collectors and devotees worldwide. The Pra Pim Khun Phaen Yord Khun Pol belongs to the ‘Benja Pakee’ Family of Five Regional Top Yord Khun Pol preferred Models.

The five kinds of Yord Khun Pol amulet within the five top Benjapakee of the Yord Khun Pol Niche are:

  1. Pra Ruang Rang Pern – Wat Pra Sri Radtana Maha Tat (Sukhothai Province)
  2. Pra Huu Yaan – from the Kru Burial Chamber find at Wat Pra Sri Radtana Maha Tat in Lopburi
  3. Pra Chinarat Bai Sema, from the Kru Burial find at Wat Pra Sri Radtana Maha Tat, in Pitsanuloke
  4. Pra Mahesworn, from the Kru burial archeological find at Wat Pra Sri radtana Maha Tat, in Supanburi
  5. Pra Ta Gradan from the famous Kru Burial find at Sri Sawad, considered to be an amulet that is over 500 years old.

Pra Yord Khun Pol Luang Por Phern bottom edge view'

Pra Yord Khun Pol Luang Por Phern bottom edge view’

Luang Por Phern (Pra Udom Prachanat) is a revered and internationally famous monk known for his promotion of Sak Yant Sacred Tattoos and his powerful amulets. Devotees from around the world revere him for the miracles attributed to his amulets.

Image of the great Luang Por Phern Tidtakuno of Wat Bang Pra Buddhist Temple - master of Sak Yant Thai Temple Tattoos

Luang Por Phern’s amulets, like the Pra Pim Khun Phaen Yord Khun Pol, are highly valued for their Kong Grapan Chadtri, Maha Pokasap, Metta Mahaniyom, Serm Duang Klaew Klaad, and Maha Amnaj powers. For those who revere the Great Luang Por Phern, the Pra Pim Khun Phaen Yord Khun Pol is a symbol of auspicious blessings. The connection between the devotee’s faith and the Metta of the Guru Master often leads to miraculous events attributed to amulets.

Attributed Powers: Kong Grapan Chadtri, Maha Pokasap, Metta Mahaniyom, Serm Duang Klaew Klaad, Maha Amnaj.

Pra Yord Khun Pol Luang Por Phern Tidtakuno Wat Bang Pra 2541 BE

Pra Yord Khun Pol Luang Por Phern Tidtakuno Wat Bang Pra 2541 BE



Wai Kroo Master Day Luang Por Phern Tidtakuno Wat Bang Pra 2545 BE

Suea Yant Kong Grapan Chadtri Maha Ud Sacred Yantra Shirt - an Immensely rare item of the Great Luang Por Lae, of Wat Pra Song in petchburi

An exceptionally rare and ancient Suea Yant Kong Grapan Chadtri Klaew Klaad Maha Ud Serm Yos, impeccably preserved, adorned with a plethora of Sacred Yant. This sacred yantra shirt, an undergarment symbolizing protection, invincibility, commanding power, mercy, and evasion of perilous circumstances, is a remarkable find. It hails from the illustrious master of Sak Yant Thai Temple Tattoos, Luang Por Lae of Wat Pra Song in Petchburi.

Suea Yant Kong Grapan Chadtri Maha Ud Luang Por Lae

Suea Yant Kong Grapan Chadtri Maha Ud Luang Por Lae

Luang Por Lae was a revered Thai Buddhist monk renowned for his expertise in creating Sak Yant tattoos, deeply significant in Thai culture and spirituality. His mastery was honed through guidance from various accomplished masters in the field, and his tattoos were sought after for their spiritual significance and protective qualities.

The Suea Yant is crafted from Ochre (Jivara Monk Robe Silken fine-weave Linen Cloth), boasting incredibly sharp and intricate details of the Sacred Yant. Each Yant features complex Buddhist and Occult Formulas inscribed in ancient Khom Agkhara script, enveloping and surrounding each Yantra spell. This amalgamation forms an adamantine spiritual barrier featuring Buddhas, Bodhisattvas, Herukas, Dakinis, Devas, Himapant Protective Deities, Ruesi, and the Hindu Trinity, providing protection and blessings in all aspects of life.

Suea Yant - Sacred Yantra Shirt of Luang Por Lae Wat Pra Song

Suea Yant – Sacred Yantra Shirt of Luang Por Lae Wat Pra Song

Luang Por Lae Tidtappo of Wat Pra Song in Petchburi was a direct disciple in Dhamma and Sorcery to two of the most esteemed Masters of bygone eras—the legendary Luang Por Tong Sukh of Wat Tanode Luang and Luang Por Plern of Wat Nong Mai Luang. Luang Por Lae was born on June 19, 2459 BE, in Tambon Rai Makham, Ban Lard, Petchburi Province. He entered the Buddhist Sangha at almost 20 years old on May 24, 2499 BE.

Luang Por Lae was a Thai Buddhist monk renowned for his expertise in creating Sak Yant tattoos. Sak Yant tattoos featured sacred designs, often representing Buddhist symbols, traditionally inked onto the skin. Luang Por Lae was well-known for his proficiency in this art form and had received training from respected teachers, especially in the field of high-level spiritual tattoos.

Luang Por Lae Tidtathappo, of Wat Pra Song

He had learned and honed his skills in Sak Yant from several accomplished Ajarns (masters), particularly those who specialized in enhancing spiritual insight through tattoos. Luang Por Lae had created various Sak Yant designs, which were typically intricate patterns with deep spiritual significance in the Buddhist tradition. These tattoos were considered to be a form of protection and carried spiritual power.

Luang Por Lae’s mastery in Sak Yant had earned him a prominent place in the realm of Thai Buddhism and culture. His work had been highly regarded for its artistic and spiritual value, and his tattoos were often sought after by those seeking spiritual guidance and protection.

Luang Por Lae studied Sorcery with a total of 14 different Masters; LP Plern (Wat Nong Mai Lueang), LP Tong Sukh (Wat Tanode Luang), LP Chit (Wat Maha Tat Petchburi), LP Soke (Wat Pak Klong), LP Pan, LP Te, LP Chaem, LP Bun, LP Rod (Wat Nai Roeng), LP Rod (Wat Bang Nam Won), LP Rung Wat Ta Graber, LP Jong (Wat Na Tang Nork), LP Derm (Wat Nong Po), and Luang Por Ee (Wat Sattaheeb).

The 14 Kroo Ba Ajarn Mentors in Wicha to Luang Por Lae

The 14 Kroo Ba Ajarn Mentors in Wicha to Luang Por Lae

Luang Por Chit of Wat Mahatat taught him the adept levels of Wicha Horasart (Astrology and Fortune Telling), and it is said that Luang Por Lae attained the 6th sense in this Wicha, able to foresee future events. Luang Por Soke of Wat Pak Klong in Ban Laem taught Luang Por Lae the Wicha Pra Khan (Scepter, Ritual Dagger, and Wand Magic). Luang Por Pan of Wat Mahatat Voravihanr taught Luang Por Lae the Wicha of Takrut Tone and Takrut Faed amulets.

The Great Luang Por Plern of Wat Nong Mai Luang, Famous for Wicha Hwaen Pirod, and Kong Grapan Magic passed on his magical secrets to Luang Por Lae. Luang Por Tong Sukh, Wat Tanode Luang, who taught him to perform Wicha Sak Yant Kroo, which was the most powerful Yant in his particular Magical Dtamra, namely the Yant Hua Jai Pra Ram (Heart of Rama Yantra), which controls the powers of all other Yant tattooed thereafter on the devotee, including the Ling Lom Vanora, Hanuman, & Gold and Silver Hongsa Swans.

Yant Bua Gaew Paed Tidt

Yant Bua Gaew Paed Tidt

He was taught the Wicha Sak Yant Maha Maekh from Luang Por Dtor and Kun Por Jantr of Wat Khao Wang in Petchburi, and after their passing, for a long time, Luang Por Lae remained the only Monk able to perform this Wicha.

In the year 2489 BE, an event happened that caused Luang Por Lae to receive a shock. He was staying at Wat Maha Tat when he received terrible news about his family home being broken into by marauders, who killed his mother and siblings (his father had already passed away beforehand). The only thing left in the home was a piece of gold weighing 100 grams, which the thieves had dropped as they fled the house. Luang Por Lae used this gold to pay for the funerals of his mother and siblings.

Yant Rachasri

Yant Rachasri

This tragic event led Luang Por Lae to embark on a journey of solitary forest wandering, traveling by foot across the land. His aim was to master potent Wicha, enabling him to help prevent such dreadful events in the future and to perform magical miracles for the protection of others, as his own family had suffered.

During his wanderings through the wild and undeveloped areas between Petchburi and as far as Nakorn Pathom province, Luang Por Lae met and practiced various forms of Wicha with numerous great Masters of that time. Notably, he learned the Wicha Kala ta Diaw Rahu Om Jantr (one-eyed coconut Pra Rahu Maha Ud Gunstopper spell) and the Wicha Serm Duang Karma Improver spell from Luang Por Chaem of Wat Ta Gong.

Yant Ongk Pra, which has inscriptions saying; "I believe in the Buddha in the Center of the Lotus"

Yant Ongk Pra, which has inscriptions saying; “I believe in the Buddha in the Center of the Lotus”

He furthered his travels, mastering Wicha Choo Chok with Luang Phu Rod of Wat Bang Nam Won as he passed by Tonburi. As he ventured into Ayuttaya Province, he learned the Wicha Takrut Puang and the Wicha of the Yant Hua Jai Pla Tapian Maha Lap from the Great Luang Por Jong of Wat Na Tang Nork. He continued northwards to Nakorn Sawan, mastering the Wicha Sastra Mitmor Ritual Knife making with the Legendary Luang Por Derm of Wat Nong Po.

Returning to Petchburi, Luang Por Lae studied the Wicha Palad Khik with his Kroo Ba Ajarn Luang Por Ee of Wat Sattaheeb. He subsequently used his acquired Wicha to assist the local devotees and later became the Abbot of Wat Pra Song.

Luang Por Lae, sat in his Kuti at Wat pra Song

Luang Por Lae passed away in the Year 2551 BE on March 10th, at the age of 92.

Wicha Sak Yant LP Lae

Luang Por Lae Performing Sak Yant Thai Temple Tattoos

Luang Por Lae Performing Sak Yant Thai Temple Tattoos at Wat Pra Song as he was stlil alive.

Luang Por Lae was famed for his Sak Yant tattoos, featuring his unique formula of Nine types of Hanuman/Vanora. However, it’s worth noting that after tattooing a ‘very important person,’ he ceased tattooing the 9th Hanuman and Hanuman number 10. He would only tattoo up to 8 of them on any single individual. His amulets are coveted collector’s items in a niche market and are often challenging to find. Devotees in Petchburi and surrounding provinces are known for their possessiveness and non-commercial nature regarding these amulets. As a result, only a few amulets from this master ever leave the locality and are primarily held within his circle of devotees.

Yant Grao Paetch from Yantra Shirt Luang Por Lae

Luang Por Lae holds a special place in the hearts of Sak Yant tattoo enthusiasts and those enamored with the diverse range of amulets he crafted during his lifetime, including Hanuman amulets, Ganesha, Taw Waes Suwan, and Por Gae Lersi amulets, all meticulously hand-carved from ivory. His collection boasts an array of attractive amulet designs, considered fine works of Buddhist art in their own right.

Yant Pra Pid Ta Paed Tidt

Additionally, his historical prominence is attributed to his tutelage in Sorcery and Dhamma under the guidance of 14 revered Guru Master Ajarns, who imparted their profound Wicha to him.



Takrut Maha Solos Mongkol Luang Phu Iam

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

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

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

Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

A Rare and Powerful Amulet

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

A Lifetime Companion

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

Takrut Maha Solos Mongkol Luang Phu Iam Wat Saphan Soong

An Ancient Yantra Spell

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

A Legacy Carried Forward

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

A Treasure for Devotees and Collectors

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

Certificated Takrut Tone Thak Chueak Long-Rak Luang Phu Iam

Religious Rights Banned in Singapore

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

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

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

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

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

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


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

Pra Pid Ta LP Bun Pantheon Book

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

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


Luang Por Ngern Run Fa Kamron

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

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

Roop Lor Luang Por Ngern Fa Kamron

The Power of the Roop Lor Fa Kamron Edition Amulet

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

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

Rear fface Luang Por Ngern Fa Kamron amulet

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

A Miracle event

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

Luang Por Ngern Run Fa Kamron base of amulet

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

Kata Ārātanā Luang Por Ngern Wat Bang Klan

Pra Luang Por Ngern Fa Kamron Edition Amulet

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

Luang Por Ngern Run Fa Kamron Thai Amulet

The Sacred Metal Admixture

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

The Roop Lor Fa Kamron Edition Amulet

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

Rear Face Luang Por Ngern Run Fa Kamron Thai Amulet

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

Luang Por Ngern and Wat Bang Klan

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

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

The Magical Wicha of Luang Por Ngern

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

Kata Bucha Incantations for Luang Por Ngern

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

Kata Ārātanā Luang Por Ngern Wat Bang Klan

Phra Pidta Luang Pu Bun

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

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

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

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


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

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

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

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

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

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

 

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

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

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

Pra Pid Ta Luang Phu Bun in Thai amulet publication

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

Luang Phu Bun of Wat Klang Bang Gaew

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

Pra Pid Ta Maekasit LP Bun 7 Pim

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

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

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

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


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!