One of the Great Classic Pra Pid Ta amulets of the Chonburi Province, from the Great Olden Days Gaeji Ajarn Master Monk, Luang Phu Jiam of Wat Kampaeng; The Pra Pid Ta Ha Liam 5 sided frame Nirodha Buddha amulet, in Nuea Pong Kluk Rak, Sacred Powders with Herbal Lacquer admixture, and Unalome on rear face.
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Luang Phu Jiam, was one of the Great and most highly revered and respected Monks of the Chonburi Province in his time, seen by both the Ordained Sangha, and his Devotees as a Maha Thera Master Monk with Miraculous Abilities.
His Pra Pid Ta amulets are among the rarest and considered a highly niche collector scene type Pra Niyom Category amulet, that is highly renowned for its beautiful and inimitably original Artistic Design, and powerful effects, which have become attributed to this amulet.
LP Jiam was born in the year 2398 BE, over a century and a half ago, during the time of His Majesty King Rama 4. He was ordained at Wat Kampaeng age 22, which is known by the fact that there is documentation in the Sangha records, that Pra Atigarn Jiam (LP Jiam), was the Upachaya Ordaining Monk of Wat Kampaeng, at age 44 after 22 years of ordination.
The records also include the recording of his elevation in status on various occasions with Royal Deccrees, and eventually became the Jao Kana (Archbishop) of all Temples in the Chonburi Province. He served the Faithful Buddhist Devotees of Wat Kampaeng, and indeed the temples of the whole Province, right up until his passing away during the reign of King Rama 6, in the year 2454 BE.
The Pra Pid Ta of Luang Phu Jiam, is designed in the form of Pra Pid Ta Pakawambodee, and is classed as the No.4 top Pid Ta Amulet of all Chonburi Masters. Chonburi is perhaps the most famous {rrovince for its large number of great Masters of Wicha Pra Pid Ta, and most of the Great Pid Ta amulets of World Class Status are found to come from the Chonburi Masters. This makes it very difficult to explain just how popular a number 4 amulet is in the Pid Ta Category, due to the very many World Famous Pra Pid Ta Masters from this Province making such a large number of different Master-Class Pra Pid Ta , all of which are among the most collected and revered in the country.
Chanting this Kata, is Good for increasing wealth, attracting treasured possessions, popularity, business sales and promoted status. In addition, Pra Pid Ta amulets, have the special abstract magical quality of increasing your common sense, mindfulness and wisdom is also present within this amulet.
The Pra Pid Ta amulet is considered to be an amulet with ‘Maha Ud’ and ‘Kong Grapan’ power (invincibility and gunstopping power), but is also made as a wealth bringer, in which case, the amulet will be called ‘Pra Pid ta Maha Lap’. In order to inflect a greater resonance for wealth attraction and auspicious blessings, in addition to the Maha Ud and Kong Grapan magic.
The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.
The one and only world famous Takrut Tua Lisong Prosperity Attracting Peanut Amulet, with Look Namo Kring inserted ito the base, from Luang Por Boey, of Wat Manaw, 4.2 Cm Length, forged from Nuea Samrit Sacred Bronze based Brazen Magical Alloy, using the Alchemical Metallurgy of the Sorcery Grimoires of Ancient Animist Sorcery, and Imbued with the many Wicha of Luang Por Boey, for Maha Pokasap, Maha Lap, Metta, Klaew Klaad, Kong Grapan, and Kaa Khaay Magic.
A rare sight indeed in this day and age, to find such an item, of which there are only rare occasions to encounter the Takrut Tua Lisong of Luang Por Boey, which is so very hard to find under any circumstances. Highly Favored by business persons and gamblers, and those who seek the magic of invincibility and evasion, and those who seek lucky windfalls in lottery.
Luang Por Boey was highly renowned for his large pantheon of forged Alchemical Metal and Sacred Powder Amulets, which have been documented in many forms, shapes and sizes, as well as his very popular Monk Photos and Coin amulets, & especially his Pra Mahesworn amulets, Kh, un Phaen, Pra Gleep Bua, Pra Leela, Metallic Somdej, and Pra Ngop Nam Oy Buddha Yantra amulets.
Luang Por Boey of Wat Manaw, was one of the Great Famous Master Sorceror Monks and Alchemy Masters of the Supannburi Province. He was immensely respected and revered by the local devotees, for his highly perfected behavior, speech and merciful nature, and for his dedicated adherence to his Most Diligent Dhamma Practices.
Luang Por Boey was born in the Village and Municipality of same name; Bang Pla Ma, in Supannburi in the year 2434 BE, a hundred and thirty years ago, at the time of writing (2021). It was obvious since his very early childhood, that he possessed a powerful tendency towards seeking Dhamma, and the Buddhist Faith. Even as a small child, he would often disappear to the temple to listen to the Dhamma Teachings, help the temple with its daily duties such as cleaning, sweeping and other tasks, and to Perform the Morning and Evening Prayer Chants in the Tradition of Thai Buddhist Uposatha.
As Luang Por Boey reached the age for Ordination (20 years old) as a Bhikkhu Monk in the Buddha-Sasana (Buddhist Creed),in the year 2454 BE, he was given Ordination Ceremony at Wat Manaw. Once ordained, he performed constant diligent study of the Dhamma Vinaya Buddhist Canon, learning both Pali Sanskrit, and the Ancient Thai-Khom Khmer Sanskrit Script used for Magical Wicha Grimoires, Sacred Yant, and Spell Inscriptions.
After 3 years of study and practice, he traveled to Bangkok, to study and contemplate the Dhamma Vinaya in more depth, to understand in fullness the rules of Ordination, and the perfection of the practice of the 227 rules of renunciation of a Thai Buddhist Monk, and Savaka (Devotee/Listener), of the Buddha. He did this at the Temple of Wat Chee Ba Khaw (Temple of the White Robed Sage – Officially callled ‘Wat Sri Sudaram’), and also was able to receive tutelage and Wicha from the Great Luang Por Parn at Wat Bang Nom Kho for a period of one year.
After this, LP Boey returned to Wat Manaw in the year 2467 BE. Luang Por was a Monk who loved his Solitude, and would always rise at 4 am every day, and perform Buddhist Prayer Chantinig until the sun would rise, and then he would go on Bintabat to seek Alms (food offerings), which is only allowed after sunrise, and eating one meal a day before midday, with all offerings mixed into one single mash in the almsbowl with his hand.
When he would return to the temple beladen with food offerings, he would ask all the other Bhikkhus (Monks) of the temple, to fall into line in a queue, and would distribute food to each Bhikkhu personally dishing out each person’s food allocation himself. He never failed to do this each day throughout his life of practice at Wat Manaw.
Luang Por Boey was always extremely dedicated to his duties as a monk of the Temple, and his duty to serve Buddhism, and Spread the Buddha Dhamma to Devotees. He was always adherent to his nightly meditations, and his Kuti hut was always very sparse with no unneeded material possessions apart from the 4 requisites listed in the Vinaya Pitaka, as the four things needed for basic survival, for Monks. No kind of luxuries or cushions, or other forms of worldly comforts were used.
The time came when Wat Manao found itself without an Abbot, LP Boey was the first and foremost to be asked to be the new Abbot and Kroo Ba Ajarn of the Temple, but Luang Por Boey staunchly refused the elevated position of Abbot, for his practice was focused upon spreading the teachings of the Buddha, and to help living sentient beings without wish or need of anything in return. His abilities in Puttakom Buddha Magic were second to none, as a result of his unwavering diligence in practice, and disinterest and disattachment from any desires of fame or elevated status, and his powerful daily chanting, meditation, and adherence to his strict practices of a truly ascetic mendicant monk. He would use his Wicha to perform blessings, remove curses, heal, and empower amulets to protect and bring Prosperity, Protection, and good Karma to Devotees. He would make Sacred Yantra on takrut amulets, and Pha Yant Prajiad cloth, with Wicha Kong Grapan Chadtri, and Klaew Klaad, and was a Master of Holy Water Empowerment, which was used to spray devotees, and was renowned for its Sacredness.
His many forms of amulets, some in Sacred Muan Sarn Powders, but mostly made using Alchemical Metallurgy, were extremely revered for their immense power and sacred blessing which they brought to the Devotee. He released amulets throughout his life in the Sangha right up to his final editions in the year 2508 BE, which was the year he passed away. His passing brought great sadness to Devotees around the Nation, for the loss of one of the Great Masters of the Olden Days Era, having left this world without yet another Master Guru with Impeccable Practice of Selfless Giving to Others.
In his Early years making amulets, he would most often use sacred treewoods to carve idols and effigies, and Buddhist amulets of various forms, until the year 2473.
This was when he began to make his Alchemical Metallurgical amulets, once he had the necessary resources to produce this kind of amulet, wich is so difficult to forge and cast into the desired form, and which has an Alchemical formula that requires a perfectly balanced admixture in order for the smleted ancient artifacts, metallic inscribed ingots, and other sacred metals to fuse into one substance.
In the Year 2479, LP Boey made his first edition of amulets in Nuea Din Phao (Baked Sacred Clay), n the Year 2500 BE, he then made a series made from Nuea Chan Hmak Betel-Areca Nut Paste with the image of Luang Por,(Chan Hmak is Betel Leaf and Areca Nut, with Pink Acidic Cement ground from seashells, Chewed by the Guru, considered highly sacred and powerful by Thai Buddhists, for the Guru will perform Incantations and Imbue Prana (Chi) Elemental Forces using Air Element (Breath), to empower the Betel Nut throughout the process of chewing it.
The first edition Rian LP Boey Guru Monk Coins were released in the year of his passing, 2508 BE, which was a quadratic coin with cut edges (Rian See Liam Dtat Mum), and the Risn Glom Nang Dtem Ongk round Guru Monk Coin with full Iage of LP Boey on front face, which were released in the Pluk Putta Sima Temple Boundary Post Installation Ceremony.
Later, the Rian Glong Kreung Ongk half Torso Cameo Image round Guru Monk Coin, was released after his passing, during the Funeral Ceremony of Luang Por Boey, and is also very rare and highly regarded by Devotees and Collectors, as being Sacred and Blessed in Spirit by LP Boey during the Funeral Ceremony, as his Spirit Left his Body and Rose up to the Higher Realms, enveloping all those at the Ceremony, and the amulets, with his final blessing in this world.
His Devotees still pray to him in the Higher Realms, to bestow his Heavenly Blessings down to Earth upon those who revere him and follow his teachings; To keep the 5 Precepts as best they can, and increase their efforts to reduce selfishness, and develop compassion, generosity, the intent to help others, and equanimity to know to not suffer yourself, when you cannot change a situation that is beyond your control (the 4 Heavenly Abodes).
All of the amulets of LP Boey were issued by him, for free during his Ceremonies, and he always refused to ask for any donations or put any price on his amulets, for he only ever made amulets for free distribution, without wishing for anything in return. This is Ironic, for this merely has increased peoples’ belief in the Sacred Powers of LP Boey during his lifetime, and made his amulets so desired and revered, for what could be more enticing, and pure, than an amulet from a monk who never ever made an edition to raise funds. And who only ever distributed ‘Pra Jaek’ (Free Amulets), to his Devotees.
There are so many different forms of amulet made by LP Boey during his trajectory, that it is not possible to list them all, but to mention some of the rarer Pim, one could mention the Pim Sum Gor, Pim Prok Po Bodhi Tree Buddha, Pim Leela Wandering Arahant, Pim Khun Phaen Jakr Narai (Vishnu Chakra on Rear face), Pi Pra Paruhnang, PraMahesworn, Pra Nang Paya, Pra Somdej Lor, Pra Gleeb Bua, and many other Pim, as well as his famous final edition Tua Lisong Peanut of Prosperity and Protection Animist Charms of 2508 BE.
A large size 5 Inch Long 1 Inch Thick pristinely well carved design model, of one of the Most Famous Palad Khik amulets of all time, and in one of the rarest and most sought after materials; The Palad Khik Hua Chamot Mai Gae carved Palad Khik of Luang Por Pina (Wat Sanom Lao), in Nuea Nga (Ivory/Elephant Bone), with gemstone eyes, Muan Sarn inserted within the interior, and a most expertly and exquisitely carved design from a Master Artisan of Luang Por Pina. The Palad Khik is completely covered with hand inscriptions of the Sacred Yant Na Ok Dtaek, and the invocation of the four elements, and other Buddhist Prayers and Formulas of Sacred Geometry, such as the special Na Metta of LP Pina.
These amulets are highly regarded for their power to invoke the power to attract others, treasured possessions, and ward off black magick. They are also full of Metta Mahaniyom, Maha Lap Klaew Klaad and Maha Pokasap Powers as well as the obvious Power of Serm Duang ability to improve fate and destiny.
The Palad Khik is in truth symbolic of the Shiva Lingam; The belief in the Shiva Lingam, or ‘Leungk’ (Thai pronunciation) phallic energy of the Palad Khik, is derived from the Brahman influence which has been inflected on Thai Theravada Buddhism, since both belief systems came to Siam more than one or two thousand years ago. It is believed that the Palad Khik Lingam energy is the source of all life forms in the Universe. This is the root of the act of reverence (Bucha/Poojah) to the Palad Khik as a Shiva Lingam, which honors Shiva as the Lord of the World.
In India, not only is the Shiva Lingam worshiped, bit there exists also a
cult which reveres the female sex organ, which is called the ‘Yoni’(Vulva, female counterpart). The same thought is applied as that used to revere the Palad Khik Shiva Lingam, that is to say, that all created things must spring out of the Yoni instead of the Lingam.
Below; hand scratched etchings of Luang PorPina’s Famous Sacred Na Ok Dtaek Heart-Breaker Spell Yantra Inscription on the side of the Palad Khik, which is an essential part of Wicha Palad Khik
The practice of making Palad Khik as a portable amulet, for ‘Bucha Siwalingk’ (praying to Shiva Lingam phallic Deity), entered Siam with the influence of the Khom race, whose language and alphabet the Thais absorbed and adapted into their own personalized fashion.
Some have said that the integration of Pre-Buddhist beliefs and traditions, into the Thai Theravada Buddhist practice of the common Folk, such as worshiping amulets like the Palad Khik, is not in contradiction to the practice of Buddhism and presents no obstacles. In fact it is believed that since Buddhism sprang out of the roots of
Brahman Cosmology, and that the people of Siam adopted Pre-Buddhist
Brahman traditions and incorporated them, that this is even a benefit to
the preservation of ancient knowledge, and of Thai history and
tradition. Most of these ceremonies do not come into any kind of dispute
with Buddhist thought. In fact, Buddhist Thought bases itself on many
concepts found in Hinduism, and in Thailand, the two Belief Systems can
hardly be separated.
This amulet is ‘Doo Ngaay’ (easy to see it is real), for its clearly recognisable from its inscriptions and appearance. It is hence considered Ongk Kroo (usable as a teacher), as a reference model for further study to increase the powers of recognition of authenticity of the top preferred Palad Khik amulets of Luang Por Pina. However, the Pantheon of amulets of LP Pina is one of the more difficult genres to study, for many were hand made, each individual, and only a small percentage of all the amulets he made has been officially documented to date.
This is for its easily recognisable features, which allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognize Luang Por’s famous amulets, as well as the effects of aging over the years (especially important with Sacred Powder amulets)
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion. Below you can see another Sacred Amulet from this Master, the Famous Pra Pim Tao Wua Luang Por Pina.
It is said that Luang Por Pina was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs, and also can be beseeched and prayed to, for wish fulfillment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets, which have been recounted around the country over the years, which have also brought his name to the ears of people around the world.
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand.
But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
Above Pic; The corpse of Luang Por Pina which was found in meditation posture, dead since over 12 Hours, but was still warm, and not stiff, to the immense surprise of those who found him. The surprise was because a corpse that is dead for over 12 hours, should be stiff as a board and cold.. his body was not mummified or given any special treatment according to his wishes and placed in his mausoleum.
Below; Silver Takrut spell as tongue of the Chamot Civet Cat, and reat teeth tips are visibly inserted into the mouth of the Palad Khik Hua Chamot of Luang Por Pina, revealing an attention to detail and adherence to the Ancient Wicha of Empowerment of the Palad Khik Hua Chamot, that is both impressive, and faith instilling in its certain magical power.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Below; the Sacred Yant Na Metta spell inscribed on the Palad Khik, which is an essential aspect of the true Wicha Palad Khik of the Dtamra Saiyasart Thai Grimoires of Sorcery
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
If you wish to know more about another famous amulet of Luang Por Pina, then you can listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast. In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina.
Please Enjoy the Biography, and Explanation of another very famous Amulet of Luang Por Pina, revealed; Perd Dtamnan Daw Athan Hnun Duang, and increase your knowledge of the amulets of Luang Por Pina.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Palad Khik Mai Gae Double Code 3+ Code Sala – LP Tim
Spiritual Importance
The Palad Khik, an animist charm widely recognized in Thai occultism and integrated into the broader Theravada Buddhist spiritual landscape, represents a complex synthesis of ancient Brahmanic cosmology and localized folk beliefs. The specific artifact under scholarly examination, the Palad Khik Mai Gae Double Code 3+ Code Sala from the venerable Luang Phu Tim of Wat Laharn Rai, is a prime and pristine example of this tradition.
This early-era lingam amulet, meticulously carved from the sacred wood known as Nuea Mai Koon, is not merely a physical object but a nexus of profound spiritual energies, historical lineage, and cultural significance within the pantheon of Thai Buddhist amulets. Its theological importance derives from its connection to primordial cosmic forces, its purported apotropaic and beneficent powers, and its embodiment of the spiritual authority of one of Thailand’s most revered master monks.
The fundamental concept underpinning the Palad Khik is the Shiva Lingam, or ‘Leungk’ as it is pronounced in Thai, an aniconic representation of the Hindu deity Shiva. This phallic symbol is deeply rooted in Brahmanic influence, which permeated Southeast Asian belief systems, including those that eventually informed Thai Theravada Buddhism, over one to two millennia ago. The Lingam, in this context, is not merely a symbol of male procreative power but is revered as the primal source of all life forms within the Universe. This cosmological perspective attributes the origin of existence to the generative energy symbolized by the Lingam, positioning Shiva as the “Lord of the World” and the ultimate fount of creation. Ancient Indian esoteric traditions, from which the Palad Khik draws its conceptual lineage, also acknowledge the ‘Yoni’ (Vulva), the female counterpart, as equally vital to cosmic genesis, proposing that all created phenomena ultimately emanate from the Yoni, complementing the generative role of the Lingam. In Thailand, this reverence for the Palad Khik as a Shiva Lingam therefore invokes a comprehensive understanding of creation and life force, transcending a purely material interpretation.
Functionally, the Palad Khik is highly regarded for its multi-faceted protective and enhancing capabilities. Practitioners and devotees believe it invokes powers to attract others (Metta Mahaniyom), draw in treasured possessions (Maha Lap), provide protection against black magic and danger (Klaew Klaad), and accumulate wealth and abundance (Maha Pokasap). Beyond these specific boons, the amulet is endowed with the Serm Duang ability, signifying its capacity to improve one’s fate and destiny. The integration of such animist charms into the practice of Theravada Buddhism in Thailand is a testament to the syncretic nature of local religious traditions, where pre-Buddhist beliefs concerning nature spirits (devas), ancestral worship, and the potency of natural materials were harmonized with the teachings of the Dhamma. This particular Palad Khik, carved from Nuea Mai Koon, is especially significant due to the inherent magical properties ascribed to this specific “Prosperity Increasing and Life Improving magical Deva inhabited treewood,” believed to attract auspicious energies and foster well-being.
The rarity of encountering such an artifact from Luang Phu Tim, particularly an Early Era example with distinct marking codes, elevates its status from a mere charm to a significant cultural and spiritual relic. The included Authenticity Certificate from the Glum Anuraks Luead Ban Kaay Luang Phu Tim Wast Laharn Rai, signed by its president Ajarn Dr. Phisek Sri Sawad, on Sunday, August 11th, 2562 BE, underscores its verifiable provenance and adds to its academic and collector value. This monograph will systematically explore the layers of meaning, material composition, ritualistic empowerment, and aesthetic characteristics that define this extraordinary Palad Khik, demonstrating its pivotal role in understanding Thai Buddhist art, occultism, and the enduring legacy of Luang Phu Tim Issarigo.
Luang Phu Tim Issarigo of Wat Laharn Rai
Luang Phu Tim Issarigo (2418-2518 BE), Abbot of Wat Laharn Rai in Rayong province, stands as an almost mythical figure in the annals of Thai Buddhist amulet history. His life and spiritual accomplishments transcend conventional monastic biographies, marking him as one of the preeminent Guru Monks of the 20th century. Initially, Luang Phu Tim’s eminence was not as widely recognized as contemporaries such as Luang Por Horm, Luang Por Rung of Wat Ta Graber, and Luang Por Chern. However, his profound mastery of esoteric Wicha (magical sciences) and his exceptional abilities in amulet consecration gradually propelled him to an unrivaled position of reverence.
Central to Luang Phu Tim’s enduring fame is his unparalleled mastery of the Wicha Pong Prai Kumarn. This specialized magical knowledge involves the creation of sacred powders, famously incorporated into his Pra Khun Phaen amulets, which are universally considered among the most potent in existence. The sacredness of Pra Pong Prai Kumarn is legendary and unquestioned throughout Thailand, its magical power commonly accepted by all devotees. The renown of Pong Prai Kumarn amulets became so widespread, even during Luang Phu Tim’s lifetime, due to consistent reports from wearers experiencing significant increases in business success, personal prosperity, and overall good fortune. This demonstrable efficacy cemented his reputation and positioned him amongst the top ten Guru masters in Thai Amulet History.
The rise of Luang Phu Tim’s popularity is frequently attributed to a legendary, albeit privately held, competition among great masters. In this contest, Luang Phu Tim was reportedly the sole monk capable of causing an amulet to rise and spin within a water-filled alms-bowl, a feat of advanced Wicha that confirmed his exceptional spiritual powers. Once news of this mastery disseminated, the demand for his amulets surged dramatically. His pantheon of creations is now understood to be far more extensive and varied than previously documented, with ongoing efforts between 2558 BE and 2560 BE revealing the true scope of his work, dating from approximately 2495 BE to 2515 BE. This documentation has opened the doorway to a fuller appreciation of Luang Phu Tim’s oeuvre, including various forms such as Roop Muean, Look Om Pong Prai Kumarn, Pra Khun Phaen, and numerous models of Pra Pong Prai Kumarn Pim Boran.
Beyond the Palad Khik and Pra Khun Phaen, Luang Phu Tim is internationally acclaimed for other iconic amulets. His Pra Kring Chinabanchorn stands as one of his most highly prized creations, frequently listed among the top five Pra Kring amulets of all time and commanding significant valuations in the collector’s market due to its extreme rarity. His ‘Rian’ (coin image) amulets are equally celebrated, becoming eternal classics among high-end collectors. Notable examples include the Rian Jaroen Porn Bon and Rian Jaroen Porn Lang, Rian Sema, Rian Huang Chueam, Rian Run Raek, Rian Hyod Nam, Rian Pra Jao Taksin, and Rian Nakprok Paed Rorp. More recently, editions such as the Rian Mae Nam Koo have also gained significant popular reverence and rarity. He also crafted Pra Sivali, Siarn Dto and Siarn Lek, Carved Krueang Rang (talismans) such as Chook Chok, Hanuman, and various Takrut. These diverse creations, whether carved, made from sacred powders, or cast in metallurgical forms, attest to his versatility and profound understanding of various Wicha.
Luang Phu Tim’s legacy extends through his direct lineage apprentices, who diligently continue to propagate his powerful and world-famous Wicha. Among these successors, Luang Por Sakorn of Wat Nong Grub, now also deceased, attained immense renown, with his amulets reaching valuations comparable to those of Luang Phu Tim himself. Other distinguished figures in this lineage include the deceased Luang Phu Gaew Gesaro, Luang Phu Sin of Wat Laharn Yai, and Luang Por Rat of Wat Pha Hwaay, who is noted for his extensive repository of Pong Prai Kumarn and See Pheung Khiaw LP Tarb. Luang Por Foo, a master in his own right, learned alongside Luang Por Sakorn under Luang Phu Tim’s guidance, quietly contributing to the perpetuation of the Wat Laharn Rai magical tradition. Pra Ajarn Somkid of Wat Beung Tata (Rayong) is another significant figure continuing this esteemed lineage. The ongoing documentation and scholarly interest, evidenced by numerous encyclopedic publications, continue to solidify Luang Phu Tim Issarigo’s position as an immortal master within Thai amulet history, whose creations remain amongst the most sought-after and influential of all time.
Alchemical Composition and Sacred Powders
The efficacy of a Palad Khik, particularly one from a master like Luang Phu Tim, is intrinsically linked to its material composition and the esoteric properties ascribed to its constituents. The Palad Khik under consideration is meticulously carved from Nuea Mai Koon, a specific type of sacred treewood. The term Mai Koon translates to ‘Prosperity Increasing’ and ‘Life Improving’, highlighting the intrinsic magical attributes believed to reside within the wood itself. This designation is not merely symbolic; it reflects an animist belief system wherein certain trees are considered to be inhabited by benevolent devas or nature spirits (Phrai Mai). These spirits, once propitiated, are believed to infuse the wood with their auspicious energies, making Nuea Mai Koon an exceptionally potent medium for magical talismans.
The selection of such a material is a critical alchemical step in the creation of sacred objects. The natural properties of the wood are believed to harmonize with the spiritual intentions of the creator, forming a foundation for the subsequent empowerments. Beyond its inherent auspiciousness, the use of a natural, living material like wood also connects the amulet to the organic forces of growth, vitality, and regeneration, reinforcing its role as a charm for life improvement and prosperity. The ‘Mai Gae’ designation suggests that the wood is mature, implying greater spiritual potency and durability, making it an ideal choice for a lasting sacred artifact.
A distinctive feature of this Palad Khik is the presence of a Sacred Muan Sarmm Insert embedded within its head. Muan Sarn refers to the sacred mixtures or ritualistic powders used in Thai amulet making. While the specific composition of this ‘secret Wicha’ insert is often guarded by the lineage, it invariably comprises a blend of potent ingredients. These can include rare herbs, pollens, ashes from sacred fires, earth from auspicious sites, remnants of old amulets, and often, more esoterically, Pong Prai Kumarn. Given Luang Phu Tim’s renown as the master of Wicha Pong Prai Kumarn, it is highly probable that such revered powders form a component of the Muan Sarmm. Pong Prai Kumarn is a highly celebrated and potent sacred powder, legendary and unquestioned in its magical power within Thailand, widely accepted as among the most powerful powders in existence. Its inclusion, even in a minute quantity as an insert, significantly amplifies the amulet’s spiritual charge and efficacy, imparting the unparalleled Metta Mahaniyom and Maha Lap attributes for which Luang Phu Tim’s creations are famous.
The meticulous selection of materials and the deliberate incorporation of sacred powders underscore the alchemical dimension of Thai amulet creation. This process is not merely craftsmanship; it is a ritualistic transformation of raw materials into potent vessels of spiritual energy. Each component is chosen for its inherent magical properties, which are then consecrated and amplified through a rigorous process of blessing and incantation. The combination of the spirit-inhabited Nuea Mai Koon with the sacred Muan Sarmm Insert ensures that the Palad Khik is imbued with a layered complexity of magical powers, making it a formidable tool for protection, attraction, and destiny improvement. This intricate material science, guided by centuries of esoteric knowledge, distinguishes genuine master-crafted amulets like those of Luang Phu Tim from mere decorative items, situating them firmly within the realm of sacred Buddhist and animist occultism.
Sacred Empowerment and Wicha
The creation of a Palad Khik, particularly one consecrated by a master like Luang Phu Tim, extends far beyond its physical carving and material composition. The true potency of such an amulet resides in the sacred empowerment, or ‘Wicha,’ applied through a series of ritualistic practices, incantations (Kata Bucha), and profound meditative absorption. This process transforms the inert object into a living vessel of spiritual energy, capable of conferring its intended blessings upon the wearer.
The Wicha of the Palad Khik, tracing its origins back to Vedic Brahmanic occult practices spanning thousands of years, involves a complex interplay of ancient knowledge and specific ritual sequences. Central to this empowerment is the recitation of Kata Bucha, which Thais refer to as ‘ghata poojah,’ derived from Devanagari. These incantations are not mere words but vibrational formulas designed to awaken and channel specific spiritual forces. The selection and sequence of these Kata are strictly governed by the creator’s lineage and their specific school of traditional animist magic, ensuring adherence to an unbroken chain of esoteric transmission.
Luang Phu Tim Issarigo, renowned for his mastery of various Wicha, applied his formidable spiritual capabilities to the consecration of these Palad Khik. His Wicha was particularly potent, as evidenced by the legendary account of his ability to make an amulet float and spin in water, a feat indicative of profound meditative absorption (Jhana) and advanced psychic powers. Such demonstrations underscore the depth of his spiritual attainment, which was directly channeled into the empowerment of his amulets. The efficacy of his amulets, especially those imbued with his Pong Prai Kumarn Wicha, was widely attested by devotees who experienced tangible improvements in their fortune, prosperity, and personal success. This consistent positive feedback established the practical validation of his empowerment methods.
The Palad Khik’s embedded Sacred Muan Sarmm Insert, discussed in the previous chapter, represents a physical crystallization of specific Wicha. These concentrated sacred powders and rare materials act as reservoirs of spiritual energy, amplifying the effects of the monastic blessings. The ‘secret Wicha’ implies that the precise composition and ritual for preparing this insert are known only to initiated masters within Luang Phu Tim’s lineage, preserving its unique potency and authenticity. This combination of material power and spiritual empowerment ensures that the Palad Khik is not merely a carved object but a potent talisman pulsating with life-enhancing energies.
The process of empowerment typically involves several stages. Initially, the chosen wood is ceremonially blessed and cleansed. Subsequently, specific Yantra (sacred geometric designs) may be inscribed onto the surface or mentally projected onto the amulet, further embedding protective and attractive forces. The core of the empowerment lies in continuous recitation of Kata Bucha, often performed over prolonged periods during auspicious astrological timings. Luang Phu Tim would engage in deep meditative states, channeling his accumulated merit and spiritual attainments into each individual amulet. This deep focus imbued the Palad Khik with specific powers such as Metta Mahaniyom (great kindness and popularity), Maha Lap (great fortune), Klaew Klaad (safety from dangers), Maha Pokasap (wealth attraction), and Serm Duang (fate improvement). The efficacy of these Wicha is not attributed to magic in a superstitious sense, but rather to the accumulated spiritual energy and moral purity of the master monk, which is believed to manifest as tangible blessings in the lives of devotees. This profound integration of spiritual discipline, ancient ritual, and potent materials defines the sacred empowerment of Luang Phu Tim’s Palad Khik.
Iconographical and Aesthetic Appreciation
The Palad Khik Mai Gae Double Code 3+ Code Sala from Luang Phu Tim of Wat Laharn Rai presents a fascinating subject for iconographical and aesthetic analysis. As an ‘Early Era’ Lingam Animist Charm Amulet, its design and markings are indicative of specific historical periods and the involvement of particular artisans, contributing significantly to its authenticity and collector’s value. The carving of this Palad Khik is attributed to Artisan Chang Pattana Bun Anugun, a chosen craftsman responsible for several versions of these amulets for Luang Phu Tim to bless. The aesthetic reflects a blend of traditional folk art with the precision necessary for embedding sacred symbols.
A primary iconographical feature of this amulet is the presence of two ‘code 3’ stamps, also known as ‘Laekh Sam’. These stamps are directly linked to Artisan Pattana Anugun, serving as his signature or mark of involvement in the creation of the Palad Khik. The meaning of the ‘number 3’ is subject to scholarly speculation, with two prominent theories. One theory suggests it represents the Khom (Khmer Sanskrit) letter ‘Pa’, which could stand for ‘Putta’ (the Buddha), thereby invoking the highest spiritual authority. A more probable theory, and widely accepted, is that ‘Pa’ denotes ‘Pattana,’ referring directly to the artisan himself. Regardless of the definitive etymology, these code stamps were fundamentally created to provide an easily recognizable mark of authenticity for amulets crafted by Chang Pattana Anugun and subsequently blessed by Luang Phu Tim. The presence of a double ‘code 3’ stamp on this particular Palad Khik underscores a definitive identification with this renowned artisan, enhancing its provenance and desirability.
In addition to the ‘code 3’ stamps, the amulet also features a ‘Gammagarn code Sala stamp’. The term ‘Gammagarn’ often refers to amulets made for committee members, special donors, or for specific ceremonial purposes, suggesting a smaller, more exclusive batch. The ‘Sala’ stamp further distinguishes this piece, indicating a particular variant or series within the Gammagarn category. These stamps, precisely impressed into the Nuea Mai Koon, serve as crucial identifiers for collectors and experts, aiding in the authentication process and providing insights into the amulet’s production history and intended recipients. The combination of double ‘code 3’ and a ‘Gammagarn code Sala’ stamp makes this Palad Khik an especially rare and unusual find.
Aesthetically, the Palad Khik is a prime example of a carved Krueang Rang, or talismanic charm. The carving from Nuea Mai Koon accentuates the natural grain and texture of the wood, which often contributes to the unique character of each individual piece. While the form is inherently phallic, symbolizing the Shiva Lingam, the execution by Artisan Pattana Anugun typically involves a refined yet organic approach, distinguishing it from crude representations. The inclusion of a Sacred Muan Sarmm Insert in the head of the Palad Khik is not merely a functional element for magical empowerment but also an aesthetic detail. While often covered or sealed, its presence signifies the internal spiritual value and complexity of the amulet, sometimes indicated by a slightly different texture or coloration in that specific area. The overall patina developed over time, reflecting its age and handling, further contributes to its aesthetic appeal and historical authenticity.
The authenticity of this particular Palad Khik is further validated by an A4-sized certificate issued by the Glum Anuraks Ban Kaay LP Tim Amulet Conservation Society of Ajarn Phisek, located in Ban Kaay, Rayong, adjacent to Wat Laharn Rai. This certificate, officially authenticated on August 11th, 2562 BE, and bearing the signature of the society’s president, Ajarn Dr. Phisek Sri Sawad, provides a critical layer of verification. In a market often saturated with reproductions, such expert authentication from a recognized conservation society, dedicated to preserving the legacy of Luang Phu Tim, is indispensable. The combination of intrinsic features—the specific wood, the distinct artisan codes, the Gammagarn mark, the Muan Sarmm Insert, and the external certification—collectively solidifies the iconographical and aesthetic appreciation of this Palad Khik as a genuinely rare and significant artifact from one of Thailand’s most revered monastic masters.
Ritual Practice and Worship
The ritual practice and worship of the Palad Khik, particularly those consecrated by Luang Phu Tim, involve specific Kata Bucha and adherence to established protocols for reverence. These practices are essential for activating and maintaining the amulet’s inherent powers, creating a reciprocal spiritual relationship between the devotee and the sacred object. The term ‘Bucha’ or ‘Poojah’ itself denotes an act of reverence, derived from the Sanskrit ‘pūjā’, emphasizing devotional offering and spiritual invocation.
Before engaging in any specific Kata for Palad Khik or Luang Phu Tim’s amulets, devotees are universally instructed to pay homage to the Triple Gem (Buddha, Dhamma, Sangha). This foundational Buddhist practice involves chanting “Namo Tassa Bhagavato Arahato Sammaa Sambuddhassa” three times. This invocation serves to purify the mind, establish a respectful spiritual atmosphere, and align the devotee’s intentions with the core tenets of Buddhism, ensuring that the subsequent animist practices are framed within a righteous path.
Kata Bucha Luang Phu Tim
Following the homage to the Triple Gem, devotees may chant specific Kata dedicated to Luang Phu Tim himself to invoke his blessings and connect with his spiritual lineage. The prescribed chant is:
Arahang Samma Samputto Nachaa Lidti – Anadtaa Agusalaa Tammaa Namoputtaaya Idti Sukadto Arahang Putto Namo Puttaaya – Ma A U Tugkhang Anijjang Anadtaa Putto Putto
(This Kata should be chanted 3 times).
This Kata is a powerful invocation, combining elements of Buddhist refuge with specific sacred syllables (Na Ma Pa Ta) and phrases that honor the Buddha and recall fundamental Buddhist teachings such as suffering (Tugkhang), impermanence (Anijjang), and non-self (Anadtaa). By reciting this, devotees seek to internalize the teachings and draw upon Luang Phu Tim’s accumulated spiritual power. Furthermore, a general Kata for praying to amulets of Luang Phu Tim, which specifically invokes various boons, is as follows:
Na Maedtaa Ja Mahaa Raachaa Taewiraacha Budtra Dtraa Budtra Dtrii Sa Ma Na Praahm Chiitaasaa Taasii Grasadtrii Paab Raacha Idthii Naarii Sappa Aehi Much-Chi Sappang Sappa Grotang Winaasandti Bpiyo Taewa Manussaanang Bpiyo Prahmma Namudt-dtamo Bpiyo Naaka Subannaanang Bpinintriyang Namaa Mihang Wikring Karae
This longer Kata is comprehensive, encompassing invocations for Metta (kindness/compassion), Maha Raachaa (great royalty), and protections against anger and harm, culminating in an appeal for favor and attraction from various beings (humans, devas, Brahmas, Nagas, Supannas). The emphasis on “Sappa Aehi Much-Chi Sappang Sappa Grotang Winaasandti” signifies the warding off of all anger and negativity, while “Bpiyo Taewa Manussaanang” highlights the attraction of love and favor from all divine and human beings.
Kata Bucha Palad Khik
For direct empowerment and activation of the Palad Khik’s specific energies, several Kata are employed. These incantations draw upon the ancient Wicha associated with the Shiva Lingam and its generative powers:
Ganha Neha Na Ma Pa Ta
or a more elaborate version:
Ja Pa Ga Sa Na Mo Put Taa Ya Gan Ha Nae Ha Na Ma Pa Ta
An additional comprehensive Kata for various blessings is:
These Palad Khik-specific Kata are designed to invoke energies for universal kindness (Sabbha Metta), wealth (Sabbha Pokaa), fortune (Sabbha Laapo), riches (Sabbha Tanaa), fame (Sabbha Yasa), compassion (Sabbha Pranee), and all auspiciousness (Sabbha Mangalaani). They resonate with the Palad Khik’s inherent properties of attraction, prosperity, and protection, amplifying its effects for the devotee.
Kata Palad Khik Maha Sanaeh for Seduction
For specific intentions related to charm and attraction, particularly in social and romantic contexts (Maha Sanaeh), a specialized Kata is used:
Om Laluay Mahaa Laluay Samsip Sorng Hee Hae Hom Lorm Dtorm Kuay Khor Hai Guu Ram Ruay Pro Hua Kuay An Nii Da Daa Di Dii Duu Dii Hee Maa Kuay Maa Burut Maa Dii Sadtrii Mii Maa Swaa Home
(This Kata should be chanted Once, 3 times, or 9 times).
This explicit Kata demonstrates the direct and often unvarnished nature of animist invocations, focusing intensely on drawing desired individuals and increasing personal allure. The language is vernacular and direct, characteristic of powerful, intention-specific charms.
Kata Luang Phu Tim for Calling Prai Deities
Given Luang Phu Tim’s unparalleled mastery of Pong Prai Kumarn Wicha, a Kata exists for invoking Prai deities (such as Khun Phaen, Prai Diaw, Prai Koo, and Kuman Tong), which may also be relevant if the Palad Khik contains remnants of such sacred powders within its Muan Sarmm insert. Again, the homage to the Triple Gem precedes this invocation:
(Chant the Refuge to the Triple Gem first (Namo Tassa) 3 times)
This simple yet potent invocation reaffirms faith in the Triple Gem, setting the context for any subsequent spiritual interaction, even when dealing with animist entities, thereby ensuring a Buddhist framework for practice.
For serious devotees, access to supplementary learning resources, such as the Kata Bucha Luang Phu Tim Wat Laharn Rai (Chanting Tutorial) in mp4 format, ensures correct pronunciation and rhythmic delivery, which are crucial for effective invocation. This underscores the importance of precise ritual execution in maximizing the amulet’s blessings. The regular practice of these Kata, coupled with sincere faith and adherence to Buddhist precepts, is believed to unlock the full potential of Luang Phu Tim’s Palad Khik, offering profound benefits for the wearer’s life, prosperity, and spiritual journey. The rarity and power of this Palad Khik represent a unique opportunity for serious collectors and devotees to engage with the enduring Wicha of a world-class Buddhist Master Monk.
Examination of the Pim Khee Dta Wat Bang Klan 2537 BE Amulet
The study of sacred amulets within Theravada Buddhism, particularly in Thailand, represents a complex intersection of art history, religious practice, occult tradition, and social anthropology. This monograph undertakes a comprehensive analysis of a specific and notable exemplar: the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE, crafted by Luang Por Nong of Wat Tung Noi. Identified by the SKU 04200, this amulet, made from Nuea Tong Pasom Gao, stands as a testament to the enduring veneration of Luang Por Ngern and the continuous transmission of sacred Wicha through generations of monastic practitioners. This particular edition, released in 2537 BE, carries profound historical, alchemical, and theological significance, emerging as Luang Por Nong’s inaugural self-created series. Its genesis was rooted in the pragmatic necessity of funding temple refurbishment and the construction of a Sala Rest Podium at Wat Tung Noi, yet its spiritual resonance extends far beyond its material origins, embodying a living lineage of power and devotion. The incorporation of original Luang Por Ngern amulets within its metallic composition and its direct replication from an ancient Pim Khee Dta model imbues it with an intrinsic connection to its illustrious predecessor, making it a critical subject for scholarly inquiry into Thai Buddhist occultism.
Introduction and Theological Importance
The veneration of sacred amulets (Pra Krueang) in Thai Theravada Buddhism constitutes a foundational element of popular religious practice, integrating seamlessly with the more formal doctrinal aspects of the faith. These objects are not merely decorative or symbolic; they are imbued with perceived spiritual potency, acting as conduits for blessings, protection, and miraculous assistance. The Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet exemplifies this tradition, deriving its theological weight from the revered figure of Luang Por Ngern, one of Thailand’s most legendary monks. Luang Por Ngern (Phra Kru Adisai Khunaporn, 1810–1919 BE) was the abbot of Wat Bang Klan in Phichit Province, renowned for his advanced meditative attainments and potent Wicha. His original amulets are among the most sought-after and expensive in the Thai market, signifying immense spiritual power and historical gravitas.
The spiritual cosmology underpinning the efficacy of such amulets posits that the concentrated merit and meditative power (baramee) of a highly attained monk can be transferred or infused into material objects. This process, known as ‘pluk sek’ or empowerment, transforms an ordinary object into a ‘Pra Krueang,’ an object capable of interceding beneficially in the lives of its wearers. The 2537 BE Pim Khee Dta, crafted by Luang Por Nong, enters this established theological framework not as a mere imitation, but as a deliberate continuation of a sacred lineage. Its importance is amplified by its direct material and conceptual link to Luang Por Ngern’s own creations. The act of pressing an original Pra Luang Por Ngern Pim Khee Dta amulet to create a casting mold for the 2537 BE edition establishes a direct physical and energetic replica, ensuring iconographical fidelity and spiritual resonance.
Furthermore, the deliberate inclusion of smelted fragments from various famous editions of Luang Por Ngern amulets, including first edition and the celebrated ‘Pern Dtaek’ Edition, into the Chanuan Metallic Muan Sarn of this 2537 BE series, elevates its theological status considerably. This practice is not merely recycling; it is a profound act of spiritual inheritance and augmentation. It is believed that by incorporating the very material of previously empowered amulets, the new creations inherit and concentrate the cumulative blessings and Wicha of the originals. This amalgamation effectively bridges temporal gaps, linking the contemporary devotee directly to the foundational power of Luang Por Ngern himself.
The reported ‘Miraculous Assistance’ experienced by numerous devotees associated with this edition serves as empirical validation within the belief system, reinforcing its perceived spiritual potency. These narratives, often disseminated through informal networks and, as noted, through media attention, contribute significantly to the amulet’s veneration and affirm its place within the ‘Classic Edition’ pantheon of the Luang Por Ngern temples of Pijit Province. The 2537 BE Pim Khee Dta is thus not only a devotional object but also a tangible manifestation of a living spiritual tradition, embodying hope, protection, and a deep connection to a revered spiritual ancestor. Its designation as a ‘perfect Heirloom Amulet’ underscores its perceived enduring value, not merely monetary, but as a repository of familial and spiritual legacy, passed down through generations.
The intrinsic link of Wat Tung Noi to Luang Por Ngern, being one of the “family of lp Ngern Temples of Pijit Province, and indeed as refurbished and assisted by Luang Por Ngern Himself,” further solidifies the theological justification for this amulet’s spiritual efficacy. This historical patronage by Luang Por Ngern imbues Wat Tung Noi with a special aura, suggesting that the blessings and Wicha of the great master perpetually reside within its grounds, ready to be invoked by worthy successors like Luang Por Nong. This contextual framework is crucial for understanding the amulet’s position within the broader sacred geography and spiritual economy of Thai Buddhism.
The Master and Lineage: Luang Por Nong (Jamnong)
The creation of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE is inextricably linked to the monastic figure of Luang Por Nong (Jamnong), the revered Abbot of Wat Tung Noi. While the provided data does not offer an exhaustive biography of Luang Por Nong’s early life or ascetic training, it illuminates critical aspects of his spiritual lineage, devotional character, and the circumstances surrounding his creation of this significant amulet edition. Luang Por Nong’s profound reverence for Luang Por Ngern stands as a central pillar of his spiritual identity and informs his entire approach to amulet creation within the Dtamra Luang Por Ngern.
Luang Por Nong’s role as Abbot of Wat Tung Noi is pivotal. Wat Tung Noi is specifically identified as one of the temples intimately associated with Luang Por Ngern, having benefited from his refurbishment efforts and direct assistance. This established historical connection grants Luang Por Nong a unique position within the broader spiritual network of Phichit Province, allowing him to claim a legitimate inheritance of the Wicha and spiritual authority derived from Luang Por Ngern. His act of constructing various Luang Por Ngern statues and shrines within Wat Tung Noi is not merely an act of memorialization; it represents a conscious and deliberate effort to maintain and harness the spiritual presence and power of his predecessor. Through these sacred effigies, Luang Por Nong reportedly engages in a form of spiritual communication, beseeching the “transmission of his Power to the amulets he makes in the Dtamra Luang Por Ngern.” This practice highlights a specific aspect of Thai Buddhist occultism, where the spiritual essence and Wicha of a departed master are believed to be accessible and transmissible through devotional acts and consecrated representations.
The 2537 BE edition holds particular significance as Luang Por Nong’s “first ever self made Edition.” This designation marks a crucial juncture in his monastic career, signaling his emergence as a prominent creator of sacred amulets. The motivation behind this inaugural release was practical: to generate funds for the essential refurbishments of Wat Tung Noi and the construction of a much-needed Sala Rest Podium for temple practitioners and devotees. This demonstrates a monastic leader deeply committed to the welfare of his temple and its community, utilizing his spiritual authority and artistic skill in amulet creation as a means to serve the Sangha and the lay followers. Such pragmatic motivations for amulet creation are common in Thai Buddhism, where the production and distribution of amulets often serve as a primary mechanism for fundraising for temple construction, renovation, and charitable works.
The empowerment process for these amulets was not a singular event but a prolonged and dedicated endeavor. Luang Por Nong performed “a long series of daily and nightly empowerments,” indicating an intensive and sustained meditative practice focused on infusing the amulets with spiritual energy. This commitment underscores the traditional Theravada understanding that the efficacy of an amulet is directly proportional to the purity, concentration, and accumulated merit of the monk who blesses it. Furthermore, Luang Por Nong extended this process by involving other respected monastic figures, specifically “Luang Por Somkuan and Luang Por Pimpa,” who provided “additional empowerment and blessings.” This practice of collaborative empowerment, or ‘Puttapisek’ (blessing ceremony), is a well-established tradition, believed to exponentially amplify the spiritual potency of the amulets by combining the Wicha and baramee of multiple enlightened masters. The participation of these additional monks signifies a broader consensus of spiritual authority and validates the legitimacy and power of Luang Por Nong’s creation within the monastic community. Their involvement enhances the collective spiritual energy, making the amulets even more formidable in their protective and benevolent attributes.
Alchemical Composition and Sacred Powders
The material composition of sacred amulets in Thai Buddhist tradition is rarely arbitrary; it is a meticulously curated alchemical process imbued with profound spiritual significance. The Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet, specifically fabricated from “Nuea Tong Pasom Gao,” exemplifies this intricate interplay of material science and spiritual intent. Nuea Tong Pasom Gao translates to “Ancient Brazen Metal Alchemical Alloy,” denoting a complex metallic matrix derived from ancient and sacred sources. This nomenclature itself signifies an inherent veneration for antiquity and the perceived potency associated with aged, previously consecrated materials.
The primary constituents of this alchemical alloy are delineated with specificity: “old Luang Por Ngern amulets, Yantra Foils, Gold and Silver, and a long list of other Sacred Ingredients.” The inclusion of “old Luang Por Ngern amulets,” particularly from “first edition and the famous ‘Pern Dtaek’ Edition Amulets,” is a critical element. This practice, known as ‘Chanuan Muan Sarn,’ involves the smelting and re-casting of existing sacred objects. It is not merely an act of material recycling but a highly symbolic and energetically charged process. The belief is that the original amulets, having been consecrated by Luang Por Ngern himself and having served their purpose, retain their spiritual power. By melting them down and incorporating them into new creations, that foundational power is transferred and multiplied. This creates a direct energetic lineage, effectively imbuing the new amulet with the essence of its predecessors. The “Brazen Metals” are explicitly stated to “reveal a high content of ancient original first edition Luang Por Ngern Wat Bang Klan Amulets,” underscoring the substantial integration of these revered components.
“Yantra Foils” constitute another vital component of the Chanuan Muan Sarn. These are metallic sheets, typically copper, brass, or silver, upon which sacred geometric designs and protective incantations (Kata) are inscribed by monks. The foils are then ritually blessed and melted down, allowing the spiritual energies and protective properties of the Yantra to become molecularly integrated into the metallic alloy. This process is believed to imbue the entire batch of metal with the cumulative power of countless individually blessed Yantra. The ‘sacred geometry’ of the Yantra, combined with the power of the inscribed Kata, provides a structural template for the spiritual forces to reside within the amulet.
The presence of “Gold and Silver” within the alloy is also significant. Beyond their intrinsic material value, these precious metals hold symbolic and alchemical importance in many spiritual traditions, including Thai occultism. Gold is often associated with purity, divine light, prosperity, and the indestructible nature of the Buddha’s teachings (Dhamma). Silver, conversely, is linked to lunar energies, purification, wisdom, and protective qualities. Their combination in a sacred alloy is believed to create a harmonized matrix that enhances the amulet’s overall spiritual potency and benevolent attributes, attracting auspiciousness and warding off negativity.
The phrase “long list of other Sacred Ingredients” suggests a further array of consecrated materials, which could include rare earths, mineral dusts from sacred sites, ash from incense burned before revered Buddha images, ground medicinal herbs, or even fragments of robes from venerated monks. While unspecified, their presence underscores the comprehensive and holistic approach to constructing a potent sacred object, where every component contributes to the overall spiritual charge and protective efficacy. This meticulous selection and amalgamation of materials transforms the amulet from a mere metal casting into a highly charged spiritual artifact, functioning as a microcosm of sacred power and a tangible link to a rich alchemical and spiritual heritage. The resultant alloy is not simply a mix of metals, but a `Chanuan Muan Sarn` — a sacred concoction embodying generations of spiritual essence, ready to receive further blessings.
Sacred Empowerment and Wicha
The spiritual efficacy of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet is fundamentally predicated upon the meticulous process of sacred empowerment, known as `Puttapisek` or `pluk sek` in Thai. This ritualistic infusion of spiritual energy, or `Wicha`, transforms a material object into a potent talisman. Luang Por Nong’s approach to empowering this particular edition reflects a deep understanding of traditional Theravada occult practices and a profound respect for the lineage of Luang Por Ngern.
The foundational layer of empowerment for these amulets involved Luang Por Nong performing “a long series of daily and nightly empowerments.” This intensive regimen highlights the commitment and discipline required in monastic spiritual practice. Such empowerments typically involve deep meditative states, where the monk concentrates his accumulated merit (`baramee`), wisdom, and spiritual attainments into the objects. This process can include `Samatha` (calm-abiding) meditation to stabilize the mind and generate powerful concentration, followed by `Vipassana` (insight) meditation to purify consciousness and imbue the objects with liberating wisdom. The repetition of sacred incantations, or `Kata`, often specific to the desired effects of the amulet (e.g., protection, prosperity, charisma), is central to this daily and nightly ritual. Each `Kata` is a formulaic utterance, believed to invoke specific deities, elemental powers, or the blessings of the Buddha and Arhats. The continuous chanting over an extended period charges the amulets with a sustained and concentrated spiritual force.
A significant aspect of the `Wicha` employed by Luang Por Nong involves the concept of ‘transmission of Power.’ As Abbot of Wat Tung Noi, a temple intrinsically linked to Luang Por Ngern, Luang Por Nong leveraged the existing spiritual infrastructure. His establishment of various Luang Por Ngern statues and shrines within the temple serves as more than just a memorial. These consecrated representations act as focal points for spiritual energy, allowing Luang Por Nong to “communicate and beseech transmission of his Power to the amulets he makes in the Dtamra Luang Por Ngern.” This suggests a ritualistic invocation, where Luang Por Nong acts as a conduit, drawing upon the enduring spiritual presence and blessings of the original master, Luang Por Ngern, and channeling them into the newly created amulets. This reinforces the notion of a living lineage where the spiritual authority of the predecessor continues to empower the efforts of the successor. The `Dtamra Luang Por Ngern` refers to the specific teachings, methods, and spiritual legacy associated with Luang Por Ngern, indicating that Luang Por Nong’s amulet creation adheres strictly to these established traditions and techniques.
The empowerment process was further enhanced through the involvement of other venerable monks. Luang Por Nong “passed them on to Luang Por Somkuan and Luang Por Pimpa, to give additional empowerment and blessings.” This practice of inviting multiple high-ranking or spiritually advanced monks to participate in `Puttapisek` ceremonies is a venerable tradition. Each participating monk contributes their unique `Wicha`, their accumulated `baramee`, and their specific meditative attainments to the collective blessing. This synergistic approach is believed to create a multifaceted protective and benevolent field around the amulets, making them exponentially more potent than if empowered by a single monk. The collective energy of these masters strengthens the amulet’s ability to confer protection, prosperity, and spiritual guidance upon the wearer. The presence of multiple respected figures also lends immense credibility and authority to the edition within the wider devotee community.
The `Wicha` involved is not static; it is a dynamic process of continuous spiritual engagement. The efficacy of the amulets, as evidenced by reports of ‘Miraculous Events,’ stands as a testament to the perceived success of these empowerment rituals. These events often encompass protection from danger, unexpected financial gains, improved health, or resolution of personal dilemmas, which are widely interpreted as direct manifestations of the amulet’s inherent `Wicha` and the blessings of the monks. The meticulous daily and nightly empowerments by Luang Por Nong, combined with the additional blessings from Luang Por Somkuan and Luang Por Pimpa, thus form the crucial spiritual foundation upon which the 2537 BE Pim Khee Dta amulet’s reputation and efficacy are built.
Iconographical and Aesthetic Appreciation
The iconographical and aesthetic characteristics of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet offer critical insights into its spiritual lineage, artistic replication, and material integrity. The designation “Pim Khee Dta,” translating to “Sleepy Eyes Model,” refers to a specific and highly recognizable iconic representation of Luang Por Ngern. This particular posture or facial expression is one of the most revered and sought-after forms of his original amulets. The subtle portrayal of relaxed, somewhat closed eyes suggests a monk in deep meditative absorption, embodying a state of profound inner peace and spiritual attainment. This artistic choice is not accidental; it conveys the essence of Luang Por Ngern’s reputed meditative prowess and his tranquil, wise disposition, qualities that devotees seek to emulate or draw upon.
A defining feature of this 2537 BE edition is its method of creation: Luang Por Nong “made these Pim Khee Dta… by pressing original Pra Luang Por Ngern Pim Khee Dta amulet… and then making a casting mold out of it.” This technique positions an original amulet as the “Master Blueprint for the Casting,” ensuring an exceptional degree of “great similarity to the first ever lp Ngern amulets of Wat Bang Klan.” Such direct replication from an original exemplar guarantees iconographical authenticity, maintaining the precise contours, facial features, monastic robes, and any other distinctive marks present on the ancient prototype. This fidelity is paramount in the realm of sacred amulets, where slight deviations can alter perceived authenticity or spiritual efficacy. The resulting physical form of the 2537 BE amulet thus serves as a faithful aesthetic homage to its illustrious predecessor.
The aesthetic appreciation of the 2537 BE Pim Khee Dta is further enriched by its material composition, “Nuea Tong Pasom Gao.” This ancient brazen metal alchemical alloy lends the amulet a distinctive appearance. The high content of original Luang Por Ngern Wat Bang Klan amulets within the Chanuan Muan Sarn metallic alloy means that the visual texture, patination potential, and even the subtle coloration of the metal will intrinsically reflect characteristics of the ancient, revered materials. Over time, the alloy is expected to develop a unique patina, a highly valued attribute in antique amulets, further enhancing its visual appeal and connecting it aesthetically to the aged originals. The “Brazen Metals” revealing their high content of ancient components signifies a visual richness that serious collectors and devotees appreciate as evidence of its sacred pedigree.
Beyond the primary figure, the specific design elements, such as the shape of the amulet (often an elongated bell shape or a broad, rounded form), the presence or absence of a decorative border, and any inscriptions or code marks on the reverse, contribute to its iconographical narrative. While not explicitly detailed, such elements would align with the traditional `Pim Khee Dta` format. The overall artistic impression is one of solemnity and spiritual gravitas, reflective of Luang Por Ngern’s revered status.
The presentation of the amulet includes the detail that it “comes with original box from the temple” and “can be encased if desired.” The temple box serves as proof of provenance and authentication, signifying that the amulet was issued directly from Wat Tung Noi and, by extension, within the legitimate Dtamra Luang Por Ngern. The option for encasing (e.g., in clear acrylic or waterproof plastic, often with a metallic frame) is a practical and aesthetic consideration. Encasing protects the amulet from environmental damage and wear, ensuring its preservation as a “perfect Heirloom Amulet to keep in the family for generations.” The inclusion of “Casing included” within the SKU description further indicates that this practical aspect has been considered for the devotee, ensuring longevity and wearability. The aesthetic integrity, combined with its historical material lineage and the explicit intent of replication, firmly establishes the 2537 BE Pim Khee Dta as a significant object for both religious devotion and scholarly study of Thai Buddhist art.
Ritual Practice and Worship
The ritual practice and worship of sacred amulets like the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE are integral to maximizing their perceived spiritual benefits within the framework of Thai Theravada Buddhism. This involves a set of prescribed actions and recitations, collectively known as `Bucha` (reverence or worship), which establish a spiritual connection between the devotee, the amulet, and the enlightened beings it represents. The monograph delineates the “Traditional Thai Buddhist Method for Bucha” as a three-step process, each component bearing profound significance.
The first step is to “Chant Maha Namasakara (3 Times).” Maha Namasakara is the universal homage to the Triple Gem, beginning with “Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa” recited thrice. This profound invocation expresses reverence to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. By reciting this, the devotee acknowledges the supreme virtues of the Buddha, setting a reverent and purified mental state conducive to engaging with sacred objects. It is a foundational prayer, clearing the mind of distractions and focusing intent on the spiritual path.
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
The second step requires chanting “Trai Soranakom (3 Times).” The Trai Soranakom, or the Triple Gem Refuge, involves formally taking refuge in the Buddha, the Dhamma (his teachings), and the Sangha (the monastic community). Each refuge is recited three times, emphasizing the depth of commitment:
This declaration signifies the devotee’s formal adherence to the core tenets of Buddhism, reaffirming their identity as a Buddhist practitioner. It is understood that by taking refuge, one opens oneself to the protective and guiding influence of the Triple Gem, thereby enhancing the receptivity to the blessings embodied in the amulet. The invocation “Cheewidtang Yaawa Nipaanang Saranang Kajchaami” translates to “I go for Refuge until the attainment of Nibbana,” indicating a lifelong commitment.
The final step is to “Chant Kata Aaraatanaa Pra Krueang (3 Times).” This specific `Kata` is an invitation to the amulet, requesting its blessings and protection. It is a direct address to the spiritual power residing within the amulet, making explicit the devotee’s desires for its benevolent intervention. The `Kata` provided is:
Puttang Aaraatanaanang
Tammang Aaraatanaanang
Sangkang Aaraatanaanang
Puttang Prasittimae
Tammang Prasittimae
Sangkang Prasittimae
This `Kata` explicitly invites the Buddha, Dhamma, and Sangha, through the medium of the amulet, to grant blessings (`Prasittimae`). This final step personalizes the ritual, focusing the accumulated merit and protective energies directly towards the needs of the individual.
Beyond these formal recitations, the ethical conduct of the devotee is paramount. Amulets are not typically viewed as ‘magical’ objects that grant wishes unconditionally. Instead, their efficacy is often believed to be enhanced by the wearer’s adherence to the Five Precepts, cultivation of loving-kindness, and performance of good deeds. Miraculous events are frequently seen as consequences of both the amulet’s inherent power and the devotee’s accumulated good karma and pure intentions. Respectful handling of the amulet, treating it as a sacred object rather than a mere trinket, and placing it in an elevated, clean position when not worn, are also standard practices. The inclusion of an original temple box and the option for encasing underscore the importance of proper preservation and respectful presentation, ensuring the amulet can be revered as a potent spiritual heirloom across generations. The entire ritual practice, therefore, functions as a holistic engagement, combining verbal invocation, mental purification, and ethical living to maximize the spiritual benefits derived from the sacred object.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
One of the most highly preferred amulets of this master, the Pra Pid Ta Nuea Pong, this one being a Pim Klang Matathaan preferred model in medium size. This exhibit is in Nuea Pong Ittijae, and has all the classic features of a Pim Niyom preferred model, with the classic pear shaped image with rounded contours. Blessed and Empowered by Luang Phu Rian, Olden Days Sorceror Monk of Wat Nong Bua, in Kanjanaburi. Luang Phu Rian was the continuance of the Lineage of the Great Luang Phu Yim.
The Pra Pid Ta of Luang Phu Rian were made in various forms, and released throughout his continuous trajectory. They resemble of course those of his Mentor Luang Phu Yim, and are at best differentiated by the judgement of the age of the Muan Sarn Sacred Powders of the amulet, to define which of these two masters such a Pra Pid Ta was made by.
The rear face has been treated with some herbal lacquer, both to empower the Muan sarn clay, as well as to protect against the rubbing against the skin, as in those days, people rarely would encase an amulet, and would usually wear the amulet against bare skin.
Luang Phu Rian, of Wat Nong Bua, was the Apprentice Master and Wicha Inheritor of the great Luang Phu Yim of Wat Nong Bua. Luang Phu Yim was one of the Greatest Master Gaeji Ajarn of Ancient Times of the Kanjanaburi Province.
Luang Phu Yim would appoint Luang Phu Rian, to Invoke the Kata Akom Incantations, and make the Inscription of Khom Agkhara Spells on the surface of his talismans and amulets in his stead. After Luang Phu Yim had bestowed all of his Wicha upon Luang Phu Rian, Luang Phu Rian then became immensely famous for his powerful Magic.
His amulets received immense popularity with the local devotees, throughout 58 Years of Ordination, until his final passing. He is very famous for his carved wooden Pra Somdej Mai Sao Bote amulets, which were made from the pillars of the old Uposatha shrine room of Wat Nong Bua. It is said that Luang Phu Rian began to perform the carving of his rare and famous Pra Somdej Mai Sao Bote wooden Shrine Room Pillar amulets himself.
He would make many different amulets, some which emulated and continued the Wicha of Luang Phu Yen, and some which were of his own design, or taken from other Wicha. His Pra Pid Ta follow only second to those of his Mentor Luang Phu Yim, and are amongst the most highly regarded Pra Pid Ta amulets of their Region. Both Luang Phu Rian and Luang Phu Yim are considered to be two of the top Masters of Kanjanaburi Province of all History.
The making of the famous Pra Somdej Mai Bote carved wooden amulets of Luang Phu Rian;
In the year 2494 BE, Luang Phu Rian saw that the Uposadha Shrine Room was becoming delapidated, and in need of constructing a new Uposadha. Luang Phu saw that the wooden pillars, which were already over a century old at the time, had received the powerful vibrational energies of the chanting of Luang Phu Yim and the Sangha Monks who had performed ceremonies throughout the century of its existence, and were full of Buddhakun Power from the Incantations of Luang Phu Yim and the prayers of the Monks.
The devotees would constantly bring pieces of the Uposadha pillar wood to Luang Phu to bless and make into amulets. Some amulets were carved by Luang Phu himself, and others were traken to artisans for carving, by the devotees who had been given pieces of the Uposatha pillar wood for Bucha, and some were carved by the villagers themselves, those who were too poor to pay an artisan. For this reason, there are many different levels of mastery
Above Picture; Just some of the many amulets of the pantheon of Luang Phu Rian (Wat Nong Bua), all of which are Rarities in this day and age, and are highly sought after amulets within the cult collector scene of the amulet appreciation society.
Below, the Takrut Bailan of Luang Phu Rian, another of his highly preferred and extremely rare amulets
The pantheon of amulets of Luang Phu Rian arejust as famous and sought after as those of his predecessor and Kroo Ba Ajarn, the olden days Master Luang Phu Yim (Wat Nong Bua). Luang Phu Rian passed away in the year 2503 BE
Below is a picture of Luang Phu YIm and a number of the great pantheon of his amulets, for you to also study and appreciate, and gather knowledge about the Pantheon of amulets of these two great Consecutive Guru Master Monks of Wat Nong Bua, in Kanjanaburi.
A Scholarly Monograph on the Rian Kring Solos Tat Nuea Solos 16 – 66th Birthday 1st Edition Amulet 2518 BE by Ajarn Chum Chai Kiree
The Rian Kring Solos Tat Nuea Solos 16 amulet, released in 2518 BE to commemorate Ajarn Chum Chai Kiree’s 66th birthday, represents a significant artifact within the extensive pantheon of Thai Buddhist occultism and Theravada devotional practice. This specific edition, designated as the ‘1st Edition Amulet 2518 BE’, holds particular distinction due to its intricate alchemical composition, rigorous consecration rituals, and the profound spiritual legacy of its creator, Ajarn Chum Chai Kiree, a preeminent lay master from the Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery. The nomenclature ‘Rian Kring’ refers to its coin-like form and the internal ‘kring’ bead, a rattling element integral to its esoteric function, while ‘Solos Tat’ signifies its composition from sixteen sacred elemental substances, a number steeped in cosmological and alchemical significance within various Indic traditions adapted into Thai magical arts.
The theological importance of the Rian Kring Solos Tat extends beyond its physical attributes, encapsulating core tenets of Theravada Buddhism blended with indigenous animistic and Brahmanical beliefs that characterize Thai popular religiosity. Amulets, in the Thai context, are not mere objects of superstition but tangible receptacles of blessings, merit (Bucha), and protective energies derived from the spiritual attainments of their creators and the efficacy of the consecration rites. The presence of Pra Pakawambodee, often depicted as Pra Pid Ta Nirodha Buddha, on the reverse face, imbued with a Kring bead containing Solos Tat Elemental relics, further amplifies its spiritual potency. Pra Pid Ta, the ‘closed eyes’ Buddha, symbolizes profound meditative absorption, freedom from worldly distractions, and often confers invulnerability (Kong Grapan Chadtri) and protection against harm (Klaew Klaad), aligning with the broader objectives of Ajarn Chum’s magical practice. The integration of this ancient iconography with Ajarn Chum’s own effigy signifies a synergistic convergence of venerated Buddhist ideals and the living spiritual authority of the master.
The ‘Solos Tat’ (Sixteen Sacred Elements) composition is not merely a material attribute but a theological statement. In many esoteric traditions, the number sixteen is associated with completeness, perfection, or a full cycle of manifestation. The meticulous selection and amalgamation of these specific minerals and artifacts, as detailed in Chapter 3, transforms the amulet from a mere metallic object into a charged repository of diverse elemental energies, harmonized and activated through specialized Wicha. This alchemical synthesis, known as ‘Nuea Solasa Loha Galai Tong’ (Gold Galvanized over 16 kinds of Sacred Artifact Alloy), is a testament to the sophisticated understanding of material science and spiritual metallurgy practiced within the Khao Or tradition. The inimitable surface sheen mentioned as a primary authentication criterion underscores the intrinsic spiritual and material integrity of the original creation, rendering it inimitable by lesser forgers.
As an ‘Ongk Kroo’ (master piece or reference model), this amulet serves a didactic purpose, allowing devotees and connoisseurs to study the authentic characteristics of Ajarn Chum’s work. Its theological importance is thus dual: it functions as a potent devotional object for personal protection and fortune, and simultaneously as an educational artifact for understanding the complex interplay of art, alchemy, and esoteric Buddhism in Thailand. The narratives surrounding Ajarn Chum’s miraculous abilities, from childhood feats of Kong Grapan to demonstrations of Metta Mahaniyom, imbue this amulet with a perceived efficacy directly linked to his undisputed spiritual authority. The Rian Kring Solos Tat 2518 BE is not merely a commemorative coin; it is a profound expression of faith, a medium for spiritual protection, and a tangible link to a powerful tradition of Thai Buddhist magic.
The Master and Lineage
Ajarn Chum Chai Kiree (พ.ศ. 2450-2525 BE) stands as an unparalleled figure in the annals of Thai Buddhist occultism, widely acknowledged as the greatest lay master in the living history of Thai Buddha Magic. Born in Pattalung, a province renowned as a cradle of esoteric knowledge and the home of the Khao Or tradition, Ajarn Chum’s life unfolded as a continuous testament to profound spiritual attainment and extraordinary magical prowess. His lineage traces directly to the esteemed Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery, an ancient and highly revered institution that has preserved and transmitted specialized Wicha (magical sciences) for centuries. His mentors included some of the most respected masters of his era, notably Ajarn Iad of Wat Don Sala, who served as his guide in the intricate pathways of magical sorcery after his disrobing from the Sangha.
Ajarn Chum’s innate abilities manifested from a remarkably young age. At just seven years old, he exhibited signs of preternatural power, as evidenced by a widely recounted incident where he disarmed a rifle merely by chanting an eleven-syllable Kata. This act resulted in the weapon exploding and breaking upon its subsequent discharge, profoundly impressing and instilling faith in his budding powers among the local villagers. Such miraculous events, documented and passed down through oral tradition and biographical accounts, laid the foundation for his lifelong reputation as a formidable practitioner of Kong Grapan (invulnerability) and other protective Wicha.
His formal spiritual training commenced with ordination as a Bhikkhu, under the tutelage of Pra Ajarn Kong, at Wat Chai Mongkol. This period of fifteen years within the Sangha provided Ajarn Chum with an intensive foundation in Buddhist scripture (Dhamma), meditation (Bhavana), and monastic discipline (Vinaya). This comprehensive monastic education, combined with his inherent spiritual gifts, equipped him with a deep understanding of the underlying principles that govern the creation and empowerment of sacred objects. During his time as a monk at Wat Chai Mongkol, he was notably present and actively participated in the extensive 16-day and 16-night empowerment ceremony for the world-famous Pra Pid Ta Hlaem Sai 2481 BE first edition amulet. This experience proved pivotal, as he judiciously retained a quantity of the sacred Chanuan Alchemical metals from that seminal smelting ceremony, metals that would later become crucial components of the 2518 BE Rian Kring Solos Tat coins.
Upon disrobing, Ajarn Chum transitioned from an ordained monk to a dedicated lay practitioner, further intensifying his study of the Buddha-Dhamma and advancing his mastery of occult sciences. He relocated to Pattalung, immersing himself fully in the Dtamnak Dtak Sila Khao Or tradition under the direct mentorship of Ajarn Iad. This phase of his life solidified his status as a legendary master of Khao Or Sorcery. His ability to decipher complex magical methods and his attunement to mysterious forces were exceptional, allowing him to innovate and perfect various Wicha, earning him widespread veneration.
Ajarn Chum’s legacy is replete with public demonstrations of miraculous magic, which captivated a generation of devotees and cemented his position as a Grand Master. One of his most iconic displays involved the “Noo Kin Nom Maew Metta Oil” (Mice Drinking Cat’s Milk Metta Oil). This demonstration, where baby mice and a lactating cat, smeared with the oil, peacefully coexisted and the cat nursed the mice, unequivocally showcased his mastery of Metta Mahaniyom (loving-kindness and popular charm) Wicha. He was also known for his “Nam Man Solos Mongkol” oil, which he applied to devotees’ heads before performing Kong Grapan Magic, further attesting to his systematic and ritualistic approach to magical practice. The consistent and undeniable real effects experienced by those who revered his amulets and sought his blessings have ensured that Ajarn Chum Chai Kiree’s reputation for potent magical power remains unrivaled, securing his permanent place as an occult legend within Thai history.
Alchemical Composition and Sacred Powders
The Rian Kring Solos Tat amulet of 2518 BE is distinguished by its exceptionally complex and esoteric alchemical composition, known as ‘Nuea Solasa Loha Galai Tong’. This term denotes an alloy formed from sixteen distinct kinds of sacred artifacts and elemental metals, subsequently finished with a gold galvanization. The concept of ‘Solos Tat’ (Sixteen Elements) is central to its magical efficacy, representing a synthesis of diverse cosmic energies and protective properties believed to be inherent within these rare materials. The meticulous selection and blending of these elements reflect an advanced understanding of traditional Thai metallurgy, geomancy, and occult science, characteristic of the Dtamnak Dtak Sila Khao Or tradition.
The sixteen sacred elements comprising the Chanuan metal for this amulet are enumerated as follows, each possessing unique spiritual attributes:
Lek Lai: A revered ‘flowing metal’ or ‘adamantine substance’ believed to possess its own Deva, granting immense protective powers, often associated with invulnerability and warding off evil.
Jao Nam Ngern: A blue-hued mineral, often found in sacred caves, valued for its protective and auspicious qualities.
Gold: Symbolizing purity, wealth, and spiritual illumination, it is a universal element of auspiciousness.
Silver: Represents lunar energy, purity, and spiritual refinement, offering protection and enhancing spiritual insight.
Bronze: An alloy historically used for Buddha statues, signifying spiritual longevity, strength, and merit.
Copper: Associated with healing, energy conduction, and protective properties, widely used in sacred metallurgy.
Brass: Valued for its durability and acoustic properties, often imbued with general protective blessings.
Leaden Mineral (Takua Nam Nom, etc.): Different types of lead possess varying esoteric properties, often used for Kong Grapan (invulnerability) and Maha Ud (bullet-proofing).
Wolfram Mineral: A rare and hard metallic element, likely chosen for its inherent strength and perceived ability to withstand negative forces.
Rae Jakr Narai (Vishnu’s Chakra Mineral): Minerals associated with Vishnu’s divine discus, symbolizing supreme protection, power, and the ability to overcome obstacles.
Rae Sangkwanorn (Ayuttaya temple roof leaden nails): Historic leaden nails from ancient temple roofs, imbued with centuries of prayers and blessings from the Sangha and devotees, carrying potent protective energies.
Rae Chin (Ancient Silvery Leaden Artifacts): Ancient lead artifacts, possibly from old Buddha images or sacred implements, holding historical and spiritual accumulation of blessings.
Rae Dtakua Dam (Black Lead Mineral): A specific type of lead known for its dense protective qualities, especially against black magic and physical harm.
Rae Dtakua Thuean (Wild Leaden Mineral): Raw, unrefined leaden minerals, believed to retain potent, untamed natural protective energies.
Rae Lek Nam Pi: Iron ore from Nam Pi, a legendary source in Uttaradit province, famous for yielding steel of exceptional strength and spiritual power, used historically for royal swords and potent amulets.
Rae Yord Pra Prang (metal from the top of the old temple Chedi Stupa): Metal fragments from the apex of ancient stupas, symbolizing enlightenment, connection to the divine, and imbued with profound sacredness from countless venerations.
The amalgamation of these materials created a ‘Chanuan Metal’ of unparalleled potency. This base alloy was then treated with ‘Galai Tong’, a gold galvanization process, which not only conferred a distinct and recognizable aesthetic sheen but also enhanced its spiritual properties, linking it to the auspiciousness of gold. The inimitable quality of this surface sheen is a critical authentication criterion, a feature that counterfeit editions have notoriously failed to replicate accurately.
Within the reverse face, specifically within the Pra Pakawambodee (Pra Pid Ta) effigy, a ‘Kring bead’ is embedded. This bead contains ‘Solos Tat Elemental relics’, which are pieces of the sacred Chanuan metal. The ‘kring’ (rattling) sound it produces when shaken is not merely an auditory feature; it is considered to be the voice of the Buddha or Devas, announcing their presence and spreading blessings. The material for this internal kring bead is particularly significant, as it was directly sourced from the sacred Chanuan Alchemical metals conserved by Ajarn Chum from the seminal Pra Pid Ta Hlaem Sai 2481 BE ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, highly revered empowerment ceremony imbues the 2518 BE Rian Kring Solos Tat with a historical and spiritual continuity, amplifying its perceived power and lineage.
The intricate composition of these sacred materials, guided by the principles of Wicha Solos and the expertise of Ajarn Chum, signifies a profound alchemical act. It transforms inert matter into a living repository of potent magical energy, designed not only for physical protection but also for spiritual elevation and auspicious fortune, solidifying the amulet’s status as a pinnacle of Thai sacred metallurgy.
Sacred Empowerment and Wicha
The consecration of the Rian Kring Solos Tat Nuea Solos 16 amulet was an extraordinarily rigorous and protracted process, deeply rooted in the ancient Wicha Solos tradition and overseen by Ajarn Chum Chai Kiree. This elaborate empowerment ritual is a cornerstone of the amulet’s perceived potency, reflecting a meticulous adherence to esoteric protocols designed to imbue the sacred objects with profound spiritual energy and protective powers. The blessing ceremony for these amulets was conducted in a manner consistent with the revered Pid Ta Hlaem Sai of 2481 BE ceremony, a testament to the continuity and authenticity of the Wicha employed.
The initial phase of empowerment commenced at the Samnak of Ajarn Chum, a site imbued with the master’s spiritual presence. Here, Ajarn Chum engaged in the arduous practice of ‘single individual empowerment’ for each coin, one by one. This labor-intensive method, characteristic of the Wicha Solos, required immense concentration and spiritual fortitude. The empowerment proceeded continuously for a full sixteen days and sixteen nights. During this marathon period, Ajarn Chum invoked and beseeched various powerful Devas and venerated masters to manifest and assist in the consecration. Among those summoned were Luang Por Tuad, a legendary and highly revered monk known for his miraculous powers; Luang Por Kong, Ajarn Chum’s own venerable monastic mentor; Khun Phaen, the legendary warrior hero renowned for his charisma and protective magic; and Pra Pikanes (Ganesha), the Hindu deity of wisdom, remover of obstacles, and patron of arts and sciences, whose inclusion highlights the syncretic nature of Thai occultism.
Following this extensive period of personal empowerment at his Samnak, the amulets were then transported to the venerable Wat Traimit Voraram in Bangkok. Here, the consecration process continued within the Uposadha (ordination hall) Shrineroom of the temple for an additional seven days and seven nights. The Uposadha, as the most sacred space within a Buddhist temple, is traditionally utilized for high-level blessings, benefiting from the accumulated spiritual energy and merit of countless generations of monastic practice and Dhamma recitation. This dual-location empowerment, combining the intimate power of the lay master’s Samnak with the institutional spiritual authority of a major temple, signifies a comprehensive and multifaceted approach to consecration.
The final phase of empowerment culminated on Thursday, 8th May 2518 BE, a date coinciding with the annual Wai Kroo (Homage to Teachers) ceremony of Ajarn Chum. This auspicious day, dedicated to honoring one’s gurus and continuing their lineage, served as the perfect occasion for the amulets to receive their ultimate blessing before being distributed to devotees. The coordination of the release with his 66th Birthday Edition further imbued the amulets with his personal spiritual milestone and accumulated merit. This elaborate ritual regimen, incorporating prolonged meditative absorption, invocation of powerful spiritual entities, and blessings within highly sacred spaces, underscores the profound Wicha and unwavering dedication invested by Ajarn Chum in the creation of these Rian Kring Solos Tat amulets.
It is a little-known fact that an initial edition of the Rian Kring Solos Tat was actually produced in 2517 BE, with the year embossed accordingly. However, Ajarn Chum deemed the image on these amulets to too closely resemble an ordained monk, a representation he considered disrespectful to the Sangha. Consequently, he forbade their release. In response to the earnest beseeching of his devotees, a revised edition was commissioned and subsequently released in 2518 BE, featuring a newly designed image and the updated date. This detail highlights Ajarn Chum’s profound respect for monastic protocols and his commitment to producing amulets that were both spiritually potent and aesthetically appropriate, further solidifying the 2518 BE edition’s status as the definitive and intended release.
Iconographical and Aesthetic Appreciation
The Rian Kring Solos Tat Nuea Solos 16 of 2518 BE presents a sophisticated iconographical program and distinctive aesthetic qualities that are crucial for its appreciation and authentication. As a ‘Rian’ (coin amulet), its design integrates portraiture, sacred geometry, and symbolic Buddhist figures within a metallic medium. The dual-sided nature of this amulet provides a rich narrative, depicting the revered master Ajarn Chum Chai Kiree on the obverse and the potent Pra Pakawambodee (Pra Pid Ta) on the reverse, each contributing to its overall spiritual efficacy and artistic merit.
The front face of the amulet features a ‘Kreung Ongk’ (Half Torso Cameo Bust) image of Ajarn Chum Chai Kiree. This depiction captures the likeness of the master, rendered with a respectful formality that conveys his spiritual authority and wisdom. Surrounding his effigy, the words ‘Solos Tat Ajarn Chum Chai Kiree 66 Pi Run 1 2518’ are embossed along the edge. This inscription explicitly states the amulet’s identity, its creator, the occasion of its release (Ajarn Chum’s 66th Birthday), its designation as the ‘Run 1’ (First Edition) for that year, and the Buddhist Era date of 2518. Flanking Ajarn Chum’s head are the Khom Agkhara (ancient Khmer script) characters ‘Put’ and ‘To’. These two syllables are profoundly significant in Thai Buddhism, representing parts of the Buddha’s name and often used in meditative recitations (Buddhānussati) for protection and concentration. Their placement signifies the master’s adherence to Buddhist principles and his capacity to channel the Buddha’s blessings through his Wicha.
The reverse face is particularly noteworthy, featuring a Pra Pakawambodee (Pra Pid Ta) amulet ‘heat fixed’ onto the surface of the coin. Pra Pid Ta, or the ‘concealed eyes’ Buddha, is an iconic figure in Thai Buddhist art, symbolizing deep meditative absorption, non-attachment to worldly phenomena, and protection from all harms and evils. This particular Pra Pid Ta image is not merely a relief carving; it is a distinct, smaller amulet that has been integrated onto the main coin. Crucially, this Pra Pid Ta amulet contains a Kring bead of Sacred Elemental Substance (Tat) inserted within. The material for this Kring bead is historically significant, having been sourced from the renowned Pra Pid Ta Hlaem Sai 2481 BE first edition amulet ceremony at Wat Chai Mongkol in Songkhla. This direct material link to an earlier, celebrated amulet bestows additional layers of authenticity and spiritual potency upon the 2518 BE Rian Kring Solos Tat. The Kring bead, emitting a subtle rattle when shaken, is believed to signify the awakening of blessings and the presence of divine protection.
Aesthetically, the Rian Kring Solos Tat is characterized by its ‘Nuea Solasa Loha Galai Tong’ composition. The gold-galvanized surface over the sixteen kinds of sacred artifact alloy imparts an inimitable sheen and color, which serves as a primary criterion for authentication by experts. The consistent failure of counterfeit editions to replicate this unique surface quality underscores the complexity of its original fabrication process and the authenticity of the master’s technique. The precision of the casting, the clarity of the embossed text, and the distinct features of both Ajarn Chum and the Pra Pid Ta iconography are all critical points of aesthetic and metallurgical scrutiny. The overall presentation reflects a blend of traditional artistic conventions and esoteric symbolism, resulting in an amulet that is both visually striking and replete with spiritual meaning.
Ritual Practice and Worship
The veneration and ritual practice associated with the Rian Kring Solos Tat Nuea Solos 16 amulet extend beyond mere possession; they involve specific protocols and devotional acts designed to activate and maintain the amulet’s spiritual efficacy. These practices, known as Bucha, are integral to Thai Buddhist and occult traditions, forming a reciprocal relationship between the devotee and the sacred object and its creator. The proper engagement with such an amulet involves specific Kata (sacred incantations) and adherence to certain rules of conduct, which are understood to align the devotee’s intentions with the protective and benevolent forces embodied within the amulet.
The recommended Kata Bucha for Pra Krueang of Ajarn Chum Chai Kiree begins with an initial invocation, followed by a standard Buddhist reverence. The specific Kata provided for this amulet is:
Na Rong Hai – Na Maa Khao Haa – Na Jidtang Maa Ni Maa Maa – Jidtang Maa Ni Maa Maa (Recite 3 Times)
This initial Kata is typically chanted with focused intention, often related to attracting Metta Mahaniyom (loving-kindness, popular charm) and financial prosperity, drawing others towards the devotee. It is a formula intended to create an aura of appeal and positive influence.
Following this, the devotee proceeds with the traditional Buddhist homage:
Na Mo Tassa Pakawadto Arahadto Sammaa Samputtassa (Recite 3 Times)
This chant, venerating the Blessed, Noble, and Perfectly Enlightened Buddha, is a foundational practice in Theravada Buddhism, establishing a connection to the Triple Gem (Buddha, Dhamma, Sangha) and purifying the mind before further spiritual engagement.
The final specific Kata for empowerment is:
I Sawaasu Susawaa I – A Sang Wi Su Lo Bu Sa Pu Pa (Recite 3 Times)
This sequence of Khom Agkhara syllables constitutes a potent Wicha Kata, likely carrying layers of meaning related to protective spells, invulnerability, and auspicious blessings. Such Kata are often condensed forms of longer incantations, where each syllable represents a specific mantra or cosmic principle, activated through focused recitation. The repetition of these Kata is intended to awaken the latent powers within the amulet, resonating with the energies imbued by Ajarn Chum during its consecration.
Beyond these specific chants, devotees are expected to uphold general Buddhist ethical precepts, such as the Five Precepts (Panca Sila), to maintain a pure mind and body, which is believed to enhance the efficacy of any sacred object. Respectful handling of the amulet, placing it in a high and clean location when not worn, and avoiding morally reprehensible actions are considered essential. Regular offerings of flowers, incense, and candles (Bucha Phra) may also accompany the chanting, symbolizing devotion and respect for the Buddha, Dhamma, Sangha, and the lineage of masters like Ajarn Chum.
The rattling of the Kring bead within the amulet is not just a sound; it is interpreted as a manifestation of divine presence or the awakening of spiritual energy. Some practitioners may gently shake the amulet before chanting or making wishes, believing the sound clarifies intentions and signals the Devas. The act of wearing the amulet is itself a form of continuous Bucha, keeping the blessings in close proximity to the devotee. The Rian Kring Solos Tat amulet, therefore, functions as a powerful tool within a holistic spiritual practice, where the devotee’s faith, ethical conduct, and ritual engagement synergistically amplify the inherent protective and auspicious powers consecrated by Ajarn Chum Chai Kiree.
A most ancient, rare, and preferred version of the Immortal Classic, an Ultra Rare Pra Pid Ta Thak Chueak Long Rak Jeen Boran cord-bound lacquered amulet, of the Great Kroo Ba Ajarn of Wat Sapan Sung of Ancient Times, Luang Phu Iam. Luang Phu Iam was the Originator of the Dtamra Pra Pid Ta of Wat Sapan Sung, which was continued forward after him, by Ajarn Chuea, Luang Phu Glin, Luang Por Tong Sukh, and Luang Por Waas.
This Pra Pid Ta of Luang Phu Iam, is a cord wrapped large size seated Buddha, with hands covering the eyes, and has the perfect features and aspects of the Pim Chalud Niyom Class Model amulet. The amulet is made from Sacred Powders with Sinjana cord wrap, and Rak Chart Jeen Ancient Red Chinese Lacquer dip coating. The cord wrap is in the style known as ‘Ta Khai Paeth’ meaning ‘diamond net’ which refers to the God Indra, and his Diamond Net (Indra’s Net), which is of course, a cosmological reference to the god spreading the stars out into space, in Vedic Legend.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute, for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
The Pra Pid Ta of Wat Sapan Sung is known in two major Pim (models), namely the Pim Chalud (Blind Man model), and the Pim Dtapap (Terrapin model). Mostly the amulets would be covered in Lacquer, with some very few exhibits in pure powders, and a very few pim Yai large models wgich were bound with sinjana cords, and most often lacquered.
Others can be found to have had the lacquer cleaned off them by devotees in later years. It is known that Luang Phu Glin, one of the Great Apprentices of LP Iam, and Masters of the Wicha Pra Pid Ta Wat Sapan Sung, was allergic to Lacquer, and so his versions never had lacqer on them and were pure powders. Luang Por Tong Sukh and Luang Phu Iam however, would more often than not dip the Pra Pid Ta in lacquer as a protective layer.
All masters have followed the same design and method of lacquering, resulting in the amulets of each master being very similar in design, and mostly can only be differentiated by estimation of the age of the lacquer and Muan Sarn Sacred Powders in order to determine which Generation of Master the amulet came from.
The design is inimitably recognizable as a Pim Chalud (sloping curved legs) model, with plump belly, and details that are seductive to the eye, and have become to be known as the style of Pid Ta Wat Sapan Sung, which has been continued by those Masters who followed him, & for which all Pra Pid Ta of Wat Sapan Sung have come to be recognized for
Luang Phu Iam Pathomanam, was born in 2359 BE, and ordained at age 22 in 2381 BE, and passed away in 2439 BE after 59 Years of Ordained Life. He is considered the greatest Kroo Ba Ajarn of the Magical Lineage of Wat Sapan Sung Temple, who created the world famous Pra Pid Ta of Immortal Legend we know to this very day. The Pra Pid Ta Luang Phu Iam is one of the Eminent Members of the Benjapakee of Pra Pid Ta (Top Five Pra Pid Ta Amulets) of all time. The Pra Pid Ta Luang Phu Iam Wat Sapan Sung is considered to be a ‘diamond in the world of Pra Pid Ta’, and is the fervently sought after amulet of the serious devotee and collector.
Luang Phu Iam, was the original root Guru (Kroo Ba Ajarn Yai) of the great Luang Phu Glin of Wat Sapan Sung, and of the Highly revered Luang Por Tong Sukh (Wat Sapan Sung), who learned, mastered, inherited, and continued his lineage Wicha. Luang Phu Glin and Luang Por Tong Sukh carried the Wicha Pra Pid Ta Wat Sapan Sung further, taking it beyond the lifetime of one single Master, and maintaining the Power and Popularity which Luang Phu Iam had brought to the Pra Pid Ta Wat Sapan Sung. The Dtamra has now been continued by Luang Phu Waas, who inherited the Wicha further into the present day.
The Temple of Wat Sapan Sung in Nontaburi, is a temple with 4 generations of famous master monks of Pra Pid Ta amulets (written in 2018), all of whom have become extremely revered each in their own time, for the continuance of the Wicha of Pra Pid Ta, Takrut, Rian, and other amulets of this Magical Temple Lineage.
Wat Sapan Sung, and the Pid Ta amulets for which the temple is world famous for, began its rise to fame with the appearance of the great Luang Phu Iam, and was passed down to Luang Por Glin, who passed it to Luang Por Tong Sukh, and now onwards to the current abbot Luang Phu Waas.
The Muan Sarn Sacred Powders of the Pra Pid Ta were made from Sacred Powders collected by Luang Phu Iam during his time traveling on Tudong in the forests, of the rarests and most magical herbs, flowers, pollens roots and vines. The most important ingredient which makes the Pra Pid Ta Wat Sapan Sung so powerful is of course his addition of the Pong Yant Maha Solos Mongkol Yantra Powders, and the Pong Yant Trai Saranakom Triple Gem Yantra Powders. This Yantra was a special spell which Luang Phu iam would embed within the powders and within his Takrut, and is said to have incomparably powerful powers of protection and of lucky fortunes attraction.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
Luang Phu Iam’s amulets are many-fold, ranging from his famous Pra Pid Ta, Rian Kanajarn Monk Coins, and many talismanic charms such as Takrut, Look Om, Hmak Tuy. Amongst his most preferred amulets are of course the Pra Pid Ta, and the Roop Lor Luang Phu Iam. Other preferred amulets are the Rian Sema Block Ueam, and Rian Khaw Hlam Dtad, as well as various other Rian Sema type coins. Some of his amulets can fetch thousands and even tens of thousands of dollars for rare preferred block presses.
It is said that the Pra Pid Ta of of all 5 Wat Sapan Sung Masters (Iam, Chern, Glin, Sukh, Waas) are collected with equal fervency and preference by devotees, the only difference between the amulets of these three masters being the age and the price. All of the Masters who followed Luang Phu Iam, would use old powders which were passed down from Luang Phu Iam through one generation to the next.
His guidance to the younger Samanera novice monks was excellent, which led to the temple having only well practiced Monks residing, which brought even more reverence from the local community of devotees, for the temple was seen as a true place of practice, with only pure monks residing.
It is said that Luang Phu Iam made amulets in the Pim Chalud (small and large sizes), and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum, Sader Jun, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model). The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Below : close up Macro image of the aged Rak Chart Jeen Boran acient Chinese Lacquer, revealing the natural ageing characteristics of a true Pid Ta Luang Por Iam
The Pra Pid Ta of Wat Sapan Sung is a very preferred and popular amulet, for its undisputed powers, which have been repeatedly confirmed over the years with so many stories in the newspapers about miraculous events happening to devotees who wore the Pra Pid Ta Wat Sapan Sung of LP Iam.
Below: Luang Phu Iam, of Wat Sapan Sung
Below: Luang Phu Glin, of Wat Sapan Sung
It is said that the Pra Pid Ta of all Msters, Luang Por Tong Sukh, Chern, Glin, and Waas, are just as powerful as each other, and can be used instead of Pra Pid Ta Luang Phu Iam, which are of course, coming from the originator, much more highly priced, and in the domain of the wealthier devotee. The amulets of all three Masters are collected with great fervency and preference, by devotees, the only difference between the amulets of all these masters being the age and the price, ant prestige. Luang Por Tong Sukh would for example, use old powders which were passed down from Luang Phu Gling, which Luang Phu Glin in turn had received from Luang Phu Iam.
Below LP Tong Sukh
It is said that Luang Phu Iam made amulets both the Pim Chalud and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum,, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model).
The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Kata Pra Kawambadee
(This kata is for increasing ones wealth and belongings and good fortune);
Namo Puttassa Kawambadtissa
Namo Tammassa Kawambadtissa
Namo Sangkassa Kawambadtissa
Sukha Sukha Warang Na Mo Puttaaya Ma A U
Tugkhang Anijjang Anatta Jewa Segkhaa Tammaa Yataa Put Mo Na
The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.
Luang Por Pina’s most Sacred and Powerful Daw Aathan Mae Nuea Horm Attraction and Karma Improving Lucky Star, also known in this version as ‘Daw Aathan Mae Nuea Horm’, the preferred ‘Niyom’ class amulet of the pantheon. This is the one sided 5 point Pentacle version, with Crescent Moon, in Sacred Pong Asupa Powders wth Ploi Sek Maha Pokasap Gem inserts.
Free Express Airmail Shipping Worldwide is included with this amulet. The Daw Aathan Mae Nuea Horm was known to be made in two main versions, one as a 5 pointed star similar to the Military Star, and one in 8 pointed Pentacle similar to the Police Force star.
This amulet is commonly know for its Wealth Increasing Maha Lap Magick, but in truth, the amulet possesses an massive repository of attributed Buddhist Blessings of very sacred and Auspicious Influences on the Forces of Karma.
When understood, the meanings within the sacred Lucky Star Pentacle amulets of Luang Por Pina, are very extensive and comprehensive, and aligned to the focal points of Advanced Buddhist Vipassana Kammathana Practices, with the accompanyiing Miraculous Power of transformation that comes with the 40 Kammathanas.
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion.
It is said that he was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs and also can be beseeched and prayed to for wish fulfilment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets.
The Daw Aathan Lucky Star is made from a mixture of Highly Sorcerous Ingredients, Herbal and Prai Necromantic Powders, which are both incredibly difficult to find and obtain, and also very easy to recognise their presence within the sacred Muan Sarn Powder mixture. Those who have had an authentic Daw Aathan before their eyes, will be able to see instantly that this amulet is a very recognisable and distinguished exhibit with the clear to see presence of Luang Por Pina’s Sorcerous Muan Sarn Powders.
Embedded with sacred Ploi Sek Maha Pokasap Gems, each empowered with the corresponding Buddhist Kammathana Iinvocations aligned to their sequence of attributed meanings and powers of transformation.
This particular exhibit is also one of the highly Preferred ‘Pim Niyom’ Master Models and can be considered ‘Ongk Kroo’ (Teacher Reference Model) for a perfect reference comparison of authenticating other less recognisable Star amulets of lesser preference.
This is for its easily recognisable features and Muan Sarn Powders allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognise Luang Por’s famous Sacred Powders, as well as the effects of aging over the years, as to how discoloration and surface mildews should appear in a true authentic example of the Daw Aathan Hnun Duang.
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand. But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
If you listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast.
In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina, and for those of you who are devoted Buddhists and Practitioners of Dhamma, you will feel incredibly inspired to own and apply the meanings found in the amulet to your Buddhist practice of Dhamma, Meditation and Vipassana.
For indeed, in its highest level of Bucha, this amulet is a powerful tool not only to increase your Fortunes and Improve your karma in a worldly sense, but can be used as a contemplative focal point of self transformation and empowerment of manifest Buddhist Kammathana Meditative Practice. It points to the path towards enlightenment, and can assist you in walking the path, if this is your intention, and leads far above and beyond simple worldly desires.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
Below; The remains of Luang Por Pina in the Sussaan Pina, as he requested to be unpreserved Unmummified, and left to rot naturally according to the laws of Nature, without a grand funeral ceremony or chanting, and forbidden to be cremated.
A Sacred Blessed Paya Tao Ruean Tortoise Shell with Hand Carved Lai Thai style Hanuman, Vanora Deity in the Thai Ramakien (Ramayana) and general of the Simian soldiers of Prince Rama, the Vishnu Avatar Deity of Ramayana. This hand carved and empowered Tao Ruean shell is embellished with Ancient Khmer Sanskrit Khom Agkara hand made spell inscriptons etched into the surface, and the Head of Hanuman, carved with immensely filigrain fine details, Most certainly a highly powerful and inimitable Master-Class Occult Magical Item of the ‘Krueang Rang’ Talismanic Variety, and is a master class carving from a top artisan. The exquisitely filigrain carved details of the images of Hanuman the Albino Vanora Monkey God, has outstanding decorative Lai Thai embellishments. This carving is so visibly, finely carved, that it can only have been made by a very accomplished Master Artisan, with the highest level of prowess. I the author (Ajarn Spencer), estimate this item to be about 60-80 Years Old (written in 2022). This fits with the late Era of the Great Ajarn Heng Praiwan, which is a highly probable origin of this exhibit, although unprovable.
The Tao Ruean Maha Pokasap is in itself considered to be imbued with Natural magical Power for Long Life, and Prosperity. But when such a Magical object is further empowered with the Wicha Yant Paya Tao Ruean, then the power of Maha Lap Maha Pokasap becomes immensely amplified, through the invocations which call upon the Great World Turtle, with its great compassion.
A Turtle/Toroise Yant would give long life, protection as well as riches, because tortoises and turtles live very long, have a hard shell for protection, and are considered lucky emblems. The Astrological meanings within both the Shell, and the Yant Paya Tao Ruean Spell, are also immensely powerful; It is well known that the number of lunar months are embodied in the number of plates of a turtle shell: “13 moons on Turtle’s back.” Turtle amulets have of course the special magical quality of generating long life. All achievements will come steadily, if perhaps not rapidly but surely and secure growth will be certain.
The Tao Ruean, is a very special animal, for it represents the Lord Buddha in one of his past lifetimes, as he was born as a Turtle. It is recounted in the ‘Ha Roi Chati’ (500 Lives of Buddha) story. The Buddha was alive as a turtle, who lived on a desert island on top of a mountain, practicing purity and morality. The turtle grew so large to be as big as the size of a house over the years. One day some sailors were shipwrecked on his island, and began to starve. They tried to eat the Areca nuts, which are of course inedible, and then when one of them died, they trussed the dead man up and roasted him to eat his flesh for survival. But this did not feed them for long, and they began to starve again.
As time passed and they got desperate and looked like they were going to begin killing each other and turn cannibal, the turtle looked down from the mountain and was filled with mercy. He thought ‘I do not have anything to give these poop humans to eat, except for my own body. May i donate my large body and its meat for these humans to survive, and may i attain Nibbana one day for this deed. The turtle then threw itself off the cliff, and fell bouncing down hitting the walls of the cliff, breaking its shell open, to land dead at the foot of the mountain on the beach in front of the sailors. The sailors then celebrated and paid respects to the great Paya Tao Ruean Turtle for his Mercy and Self Sacrifice, and survived until they were rescued by a passing ship.
When the people got safely back to port and came home, they began to fashion turtles from clay or metal or carved from wood and place as an object of reverence in their homes, to pay respect and as a memorial of the Paya Tao Ruean who saved their lives, and to remind them to practice compassion, and to keep them protected from Danger, and bring them Long Life.
Kata Bucha
Think of the Buddha, and all the Enlightened Buddhas of all the Three Times, in the Three Worlds, and their Great Attainments, and call upon their merits to Protect and bring you Prosperity, Health, Happiness, Wealth and Long Life. Then Chant the Maha Namasakara 3 times before the Kata for the amulet, to Revere and Invoke the Buddha first. This is necessary to perform before chanting any Kata to any Buddhist amulets.
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Kata Bucha Paya Tao Ruean
Na Ma Pa Ta Naa Sang Si Mo – Sang Si Mo Naa – Si Mo Naa Sang – Mo Naa Sang Si – Na U Ta Ga Mae Ma A U – A
The turtle is also a very meaningful Spiritual Symbol in many other Cultures of the World, such as the American Indian Belief system; Many Eastern North American aboriginal peoples tell how Sky Woman, Atanaesic, fell from heaven to land on the back of Turtle. Water-divers like Otter, Beaver and Muskrat tried to bring up mud to form the earth. Traditions vary as to which one was successful. Sky Woman dies there, giving birth to her twins who embody the principles of Good and Evil. The Buddha used a sea turtle to illustrate the precious rarity of opportunity afforded by our human birth. The turtle example appears in the scripture called in Pali, the Chiggala Sutta that is classified as LVI.48 of the Samyutta Nikaya. It is a metaphor known in English as The Hole:
“Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind turtle were there. It would come to the surface once every one hundred years. Now what do you think – Would that blind turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?”
“It would be a sheer coincidence, Lord, that the blind turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole.”
“It’s likewise a sheer coincidence that one obtains the human state.
It’s likewise a sheer coincidence that a Tathagata, worthy and rightly self-awakened, arises in the world.
It’s likewise a sheer coincidence that doctrine and discipline expounded by a Tathagata appears in the world.
Now, this human state has been obtained. A Tathagata, worthy and rightly self-awakened, has arisen in the world. A doctrine and discipline expounded by a Tathagata appears in the world.
“Therefore your duty is the contemplation: `This is stress (Suffering) . . . . This is the origination of stress . . . . This is the cessation of stress . . . . This is the path of practice leading to the cessation of stress (Suffering).”
Wicha Yant Paya Tao Ruean (Dtao Luean)
The Yant Paya Tao Ruean spell has so many different applications; you can inscribe it on a cake of Talc face powder/foundation, and use to powder your face with; People will feel pleased to see you, and you will be protected from people becoming unfriendly to you; even if your Boss at work is extremely angry with you, his anger will disappear immediately.
Use it to powder your face before entering a Court Case, and Your opponent will be silenced. Inscribe the name of the Person desired to be affected by the yant in the place where the letter “Pu” is (The centre square) write the person’s name first, then the letter “PU” on top of it.
If you wish to use this Yant to help you in an Exhibition/competition, inscribe the Yant on a sugar palm leaf along with the name of the targeted person. Place the yant under running water (such as a stream, fountain etc).Our opponent will be useless against us.
Another application is as a love charm; Inscribe the Yant on a sugar palm leaf along with the name of targeted person. Use the leaf to roll a cigarette with, blow the smoke towards the person we wish to lure, and they will fall in love with us.
If there is a matter to be solved inscribe Yant Paya Tao Ruean on candle paper (sai tien) and write the name of the other person/people involved, plus the name of the matter to be solved (write all over the Yant). Use the paper to wrap a candle with and light it:- Chant the kata until the candle goes out, take the ash residue from the candle and mix it together with some cooked rice (using your hand) – make 3 cakes out of it.
Give the rice to dogs to eat and chant the following:-
Ta Hmaa Pood Dai; Hai Man Wa Kwam Chana Gae Rao – Ta Hmaa Pood Midai Ya Hai Man Wa Kwam Chana Rao Dai Ley
The Kata means; “If the dog can speak – let him speak out against us and win – if the dog can’t speak – forbid him to speak out against us and win”. Then take your foot and tap the dog’s mouth 3 times, whilst saying; “A” (3 times = “A, A, A”).
Chant the “A” Syllable three times whilst sewing.
Pierce the catfish with a skewer and roast it on a grill fire whilst chanting the following;
Pla Nan Pen Yang Rai, Khor Hai Man Pen Yang Nan Terd.
Once the fish is roasted, give it to a dog to eat.You can give the dog one fish a day for three days and your problem will disappear. If your employer is angry with you; Inscribe the Yant on candle wrapping (thin paper) along with your employer’s name. Soak it in perfumed oil and light the candle in the same manner as one does when praying to Buddha. The person targeted will be unable to be angry with us.
If someone is making accusations (legal for example), take the yant on paper and a “Khong” seashell (a kind of clam). close the lid of the clam again, and for Paya Dtao Luean/Ruean. Your accuser will be powerless to speak out against us. If you are competing in an exhibition or test or competition of some kind, inscribe Yant Paya Dtao Ruean on a sugar palm leaf.
If it is a very serious matter to be dealt with; inscribe the Yant on paper along with the name of the other person involved. Roll the Yant up and stuff it in the mouth of a “Pla Duk” (Catfish), take the hair of a corpse who died a violent death or drowning and use it to sew up the mouth of the catfish (use exactly three stitches to sew it up).
Inscribe the name of Your competitor in the middle and the letter Pu in Khom on top of it. Place the Yant under running water (a brook, stream or waterfall for example). As the water flows offer the Leaf, our competitor will become weak and powerless. Can also be inscribed on a Banana leaf, rolled up into a cigarette using “Yaa Sen” (a thai tobacco alternative). Light the cigarette and blow the smoke towards the person we wish to charm; they will fall in love with us increasingly.
Please take heed that if you use a love charm on somebody and it works, there is a very strict rule you have to follow; namely that if the spell works you must never break up with him/her! If you make them love you they will be unable to live without you. Throwing that person away may lead to them killing themselves, or at least undergoing pain and sadness, more than the normal level that humans can usually withstand! So please be very considerate towards your newly gained lover if you use this kind of spell. abuse of a love spell on a person will bring you extremely bad Karma.
The Hanuman Deity brings not only Invincibility and Protection, Charm and Victory, but also induces Lucky Fortunes for Serm Yos (Promotion of Status), and Increase in Intelligence and Fast-Wittedness. Hanuman will protect against evil, and prevent wealth loss, as well as attracting prosperity, and bring peacefulness to the household. Empowered with the powers and qualities of the great Vanora God Hanuman, to bring success in one’s endeavors, and with the protective Klaew Klaad and Wealth attracting Ud Sap Magic. Imbued with mercy charm, the Hanuman amulet is also reputed to subdue enemies, and increase popularity.
The Hanuman Vanora Monkey General God was a Denizen of the HImapant Forest, the son of the God Vayu (God of the Wind), and Nang Lady Swaaha, and has appeared in a multitude of Thai Buddhist and vedic Myths and Legends, including the Ramayana, The story of Ruesi Kotama (Lersi Kodom) and how his uncles Paya Pali and Chompoopan were turned into monkeys, and the Thai Ramakien Epic. His great Metta as well as his Loyalty and Bravery is always revealed in the legends, as well as the fact that he was immortal, as whenever he was killed, and the wind blew upon him, he would be brought back to Life, by the Breath of his Father Vayu the God of the Wind, Vayu. The Hanuman Vanora God is featured both in ancient Vedic literature, as well as in the Cosmological Pantheonon of Gods, as an Animist Deity from Vedic Lore that has been an integral part of Thai Buddhist People’s belief since the advent of Buddhism.
Kata Pluk Hanuman
Na Mang Pae Ling Mo Mang Bpaag Grabork Ya Mi Hai Ork Udtang To Ud Tang Ad Asang Wisulo Busapupa Ma A U Om Ya Puttaa Tayo Sadtrii Nisangho
Kata Sri Hanuman (Brahman)
Maruta Nandana Namo Namaha Kashta Bhanjana Namo Namaha Asura Nikandana Namo Namaha Shri Rama Dhuutang Namo Namaha
Kata Hanuman
Na Ma Pa Ta Hanumaana Waa To No A Ma Ma Wa
Kata Hua Jai Hanuman (Heart Mantra)
Ha Nu Maa Na (3 times)
There are a multitude of different specialized Kata for chanting to the Hanuman Deity in Thai Buddha Magic. Each Kata can be used for your different needs or time available.The Hanuman Deity brings not only Invincibility, Charm and Victory, but also induces Lucky Fortunes for Serm Yos (Promotion of Status), and Increase in Intelligence and Fast-Wittedness. Hanuman is the symbol of Loyalty, for his unwavering dedication and selfless service to Prince Rama as told in the Ramayana. He is charming, super strong, invincible, cannot die, wily and clever, and is the commander of all the Vanora Devas as their General.
Hanuman can not only protect from dangers, black magic and ill fate, he can also bring winners luck to gambling tables, is an able seducer of maidens and nymphs, and is more or less a winner in every walk of life. His strength is immense and second to no God, for which reason he is the mascot and revered Deithy of Muay Thai Warriors, who call upon the power of Hanuman to defeat their contestants and opponents in battle in the ring. The Winning Power of Hanuman, will clear the way of difficulties, whilst making all ventures successful.
This item can only be stated as ‘Unknown Master’ because such Talismanic Bucha Occult Items are very individualistic, one-off, or if more than one made, each individual exhibit is always so different, that is is truly difficult to prove the origins. However, if i were to make an educated guess, i would recognize this Artisan’s work as probably having been carved by one of the Artisans of the Bangkok Ministry of Buddhist Arts, and most probably an Artisan of the Ayuttaya Region, judging from previous acquired items of similar style, which i know the origins of, being Ayuttaya. The similarity with this exhibit is so alike, that i wold assume this Paya Tao Ruean Bucha to be most probably from the Ancient Ayuttaya Lay Master, Ajarn Heng Praiwan. However, this is hard to prove, except that the inscriptions seem identical to those of Ajarn Heng. However, many of Ajarn Heng’s carved amulets were not of such fine quality Artisanry, except for a few of his most impressive exhibits. This leaves hence an element of uncertainty in my mind.
What I am most certain of however, is the fact that to obtain the shell, create the carving, inscribe and empower the Tao Ruen, is such a tedious procedure, and tiring in the performing of the Paya Ta Ruean Magic Spell and Ritual Empowerment, that it can only have been made by an Adept Sorcerer of the Highest Level. An extremely rare, and exquisitely beautiful carving, that is among the finest one could encounter. Carvings of this level of fine detail, adherent to the ancient rules of Lai Thai Ramakien Thai fine line art traditional design, are in themself, even when not powerfully blessed by great Masters (which this exhibit most definitely has been), also a piece of historical and cultural religious art, that is of the museum curation level.
Takrut Sangwal Hok Dork Wicha Pla Tapian composed of five hand inscribed Takrut Tone Tong Daeng, bound as a cord , from LP Derm Wat Nong Po, with highly unusual folded origami Takrut Foil Yantra spells in the form of Tapian Fish for good business and wealth, connecting the Takrut, and Metallic Met Prakam Rosary beads interspersed.
An Immense rarity to see from the Great Luang Por Derm of Wat Nong Po.The discoloration of the copper of the Takrut, the connecting segments, and the worn look of the cord from passage of time, reveals the authenticity, and true age of the amulet. This exhibit easily reaches the Era of Luang Por Derm’s Early-Mid Era, and is truly ancient.
Free Fed-Ex/DHL Worldwide Registered Express Airmail Shipping is included with this amulet. This is an amulet that will not have been made in mass, and is hand inscribed, and blessed by Luang Por Derm. Luang Por Derm blessed and empowered a great many different kinds of Talismanic Charms, and was very famous for his carved wood and ivory, and tooth amulets, for example his world famous ‘Singh Sam Khwan’ carved Himapant Lion amulets. This Sangwal takrut is one of the rarest items to encounter, especially in such beautiful condition, balanced composition, and honed with such fine artisanry. The Sangwal takrut Luang Por Derm is found in various forms, often with Pla Tapian Lucky Barbfish Attached, or other animist charms.
Luang Por Derm began to release these Takrut necklaces in the year 2457 BE, after he was nominated for a raise iin status. One thing to note about these Takrut, is that Luang Por Derm would adhere to the principle of ‘if the takrut are in Tong Daeng Copper, then all components of the takrut were also in copper. If silver, then all components should be in silver’. Meaning, that authentic Sangwal Takrut Luang Por Derm will have the Takrut and the connecting yantra foils made from the same material.
This exhibit has a 5 Takrut in Sacred Copper, with the hand inscription of the 5 Dhyani Buddha Yantra spell by Luang Por Derm. This Takrut is from mere naked eyesight easily authenticated for its obvious maker The Takrut are empowered to bring Protection, Evade Dangers, Commanding Power, Anti Black Magick, Good Karma, Increase Status, Remove Obstacles, and the Pla Tapian Entice Financial Business and Professional Success, Job Promotion, and Wage Rises.
About Pla Tapian
Pla Tapian is a Sacred Fish that appears in Vedic legends. Pla Tapian are seen as very lucky fish and are related to a story about the Sacred bird Nok Garawaek, in a story where the Ruesi in the Deva world sent a Garawaek bird to retrieve a magical tome from a Pla Tapian fish. Pla Tapian have been used as lucky charms since centures by both Thai and Chinese people.
Kata Pla Tapian
Sappae Chanaa Pahu Chanaa Prahma Sivang Namaa Mi Hang Ehi Jidtang Biyang Ma Ma
This is a great and also very widespread Kata to be used for Metta Mahaniyom and Choke Laap purposes. It is Brahmin Origin and calls upon Lord Brahma and Lord Shiva to make all people wish to come and buy goods from you, as well as bring great fortunes luck and popularity to you. Takrut and Yant Pla Tapian is also an invoked spell that invites the presence of the Tapian fish (a legendary Bodhisattva like entity from Vedic legend) to be present in the Yant.
Kata for chanting when making food offerings to the Pla Tapian;
Sappae Chanaa Pahu Chanaa Biyaa Yandti Aakaj ChaeyaAakaj Chaahi Aehi Aehi Jadt Dtang Bpiyang Ma Ma
The Great Luang Por Derm was Born on Wednesday 6 February 2403 BE and Died on Tuesday 22 June 2494 BE. He was one of the Greatest Masters of Thai Buddhist History, whose amulets, and famous ‘Mitmor’ ritual spirit knives are legendary around the whole wide world, for their authentic power, and Master Class Status. The Wicha of Luang Por Derm is continued to this day through his Looksit of the various Master Lineages.
HIs carved ivory, and wooden amulets are rare items, for they were made by individual Artisans who were Initiated and had received the Wicha, and ‘Korb Kroo’ Ritual Empowerment as permission from Luang Por Derm himself. Only such Lineage Master Initiates were allowed to perform carving or knife forging for Luang Por Derm, and even to this day after his passing, all the Posthumous Editions of amulets which derive from Masters who are Initiates of Luang Por Derm, must use only amulets and Artisanry which has been made by an Initiated Artisan.
This great Master and Abbot of Wat Nong Po, is believed to have chosen to be born on Earth in the village of Nong Po, to lighten the sufferings of Buddhist People, and to bestow them with Blessings to lead them on their way towards Happiness, and Alleviate their Sufferings, and Poverty. Legend tells that Luang Por Derm is believed to have been born once before with the same parents in Nong Po Village, but he died at an early age. The mother and father were so sad, and at the burial, it is said that they took a ritual knife, and made some marks on the feet of the corpse of the child.
They prayed for the child to be reborn with them, and that if this miracle would truly happen, that the newborn return of the child, would be marked on the feet with these marks. It is said that when Luang Por Derm was born, that he had the very same lines marking his feet, exactly where his parents had made marks on the feet of their deceased son. It is hence believed that this was the first Miracle of Luang Por Derm.
Luang Por Derm did not study much at school during his childhood, but after he ordained into the Sangha as a Buddhist Monk, he gave intense efforts and great interest to learn Bariyatti Dhamma (Theoretical Dhamma) with Luang Por Chom the then Abbot of Wat Nong Po at that time. He never stopped practicing and studying the various aspects of Dhamma Practice, Vinaya, Wicha Akom (Sorcery) and Lekh Yant Agkhara Khom, which He studied with Nai Pan Choo Pan, who was an Adept Sorceror who was resident within the enclave of Wat Nong Po Temple.
Nai Pan was a direct looksit of Luang Por Tao of Wat Nong Po who was an ancient Master Sorceror and Abbot of Wat Nong Po. He studied for seven years with this Master Sorceror, until his passing.. When his teacher Nai Pan passed away, Luang Por Derm then continued to practice and study Wicha with Luang Por Mee at Wat Bang Bon, another temple of the district in Nakorn Sawan, where he remained for a period of 2 Years. He also learned Tripitaka with Luang Por Num of Wat Khao Tong.
He also learned with Ajarn Yaem (a Lay Master who was Genius at both Dhamma Sermon Giving, and Wicha Akom). Luang Por Derm learned how to Preach Dharma, until he became an expert Preacher of Dhamma, and became recognized for his Immense Ability to interpret the difficult Dhamma Lessons and simplify them to explain to the Local Folk. Devotees would beseech him from all around the Province to come and Preach Dhamma to them.
Below; Hand Folded Origami Style Yantra Foil with Inscriptions are used as one of the connecting segments of the six Takrut Tone Tong Daeng on the Sangwal Necklace.
Luang Por spent many years performing Preachings. until one day he stopped, and said that every time he would go to tell others how to practice, and they wold give donations, that he thought it would be better to stop, and focus on teaching himself. he would send his apprentices who had learned well from him in his stead, and retired from this practice sometime around his eleventh year of ordination. he then focused on developing Vipassana Kammathana methods of self transformation, and dedicated himself extrememly diligently to develop the causes of enlightenment (Arahantship). he became famous for his ability to sit erect for many many hours, beyond the ability of other Masters.
It was here that Luang Por’s ability in Wicha Akom began to ascend to a very high level, and his magical abilities began to take form and become extremely powerful.The fruits of his practice and studies which began with Nai Pan, and the many Kroo Ba Ajarn who had passed Wicha on to him flourished.
Below; The Sacred Inscriptions of Luang Por Derm are visible on the Takrut
Luang Por still continued throughout this time to study with many other Masters, most of whose names are not known, for Luang Por Derm never really told others about his secret Masters, nor did he brag about the things he had learned and the places he went too learื them. It is however known that Luang Por did learn intensive Wicha Akom Saiyawaet with Luang Por Saban and Luang Por Taes of Wat Sap Tale, and Luang Por Wat Khao Nor.
The amulets of Luang Por Derm are far and few between to be found, for indeed the many devotees of Luang Por derm, are never prone to part with their amulets, which are highly revered as Buddhanussati Remembrance of the Great Master, and considered irreplaceabble for their Great Magical Power to Protect from Danger, Evade Hardships, and Nurture Success in LIfe’s Undertakings.
Rian Roop Muean L.P. Khaw Anālayō, in Nuea Tong Daeng 2520, a Classic and rare sacred Guru Monk Amulet from one of the Great Arya Sangha Tudong Forest Monks of the Eastern Province of Udorn Thani. Released in the year 2520 BE. The front face of the amulet features the image of Luang Phu Khaw of Wat Tham Gong Plae, in ‘Kreung Ongk’ Half Torso Cameo form.
The rear face of the amulet has the Sacred Khom Agkhara Kata ‘Isawāsu Isawāsu Isawāsu – Idtipisō Wi Sē Sē I – I Mē Nang Puttadtang Sē I – I Sō Dtang Putta Bpi Dti I’, with the Dharma Chakra Wheel, with a Chalice beneath, with the name of the temple of Wat Tham Gong Plae, the Name of Luang Phu Khaw Anālayo, the Year ‘2520’ and the name of the Province of Udorn Thani embossed on the lower section of the amulet.
Luang Phu Khaw Analayo of Wat Tham Glong Plae, in Nong Bua Lampoo, was a Gaeji Ajarn Master Monk of the Dhammayut Lineage of Ajarn Mun Puratto, who was highly revered and known for his Adept Mastery of Vipassana Kammathana Mindfulness Practice.
He was a Master of the same Generation as the Great Luang Phu Waen Sujjino, and the Inimitable Luang Phu Doon. He is said to be an Arya Sangha who reached a High Stage of Enlightenment.He is known to have been highly acclaimed and respected by the Great Luang Por Ajarn Maha Bua.
Luang Phu Khaw’s mortal remains turned into crystallised relics, which is considered to be a sign of having become Enlightened Being. Luang Phu Khaw Analayo was born on the 28th December in the Year 2431 B.E. in Ban Bor Khaneng, in Tambon Nong Gaew, in Ampher Amnaj Jaroen, in Udorn Thani Province. He was Ordained on the 2nd of May 2462 BE at Wat Po Sri, in Ban Bor Khaneng.
His Upachaya (Ordaining Officer) was Pra Kroo Puttisak, the Bishop of Amnaj Jaroen, and Pra Ajarn Bun Jantr was his Pra Gammawājājarn (Prompting Officer). Luang Phu Khaw remained thereafter at Wat Po Sri for a further 6 Years, after which he left to travel on Tudong Solitary Forest Wandering.
It was here that Luang Phu Khaw met and asked to study and practice under the Great Arahant Luang Phu Mun Puratto. Luang Phu Khawwas always intensely attracted to the practice of Vipassana Kammathana, and due to this interest, he also travelled onwards to Thonburi to the temple of Wat Plab, which was famous for its Advanced methods of Kammathana Vipassana.
It was here that Luang Phu Khaw got the chance to learn Wicha with the Great Pra Sangkawara Luang Por Chum, maker of the famous Nam Tao Gan Fai Magic Gourd (known for its ability to prevent fires). The temple of Wat Plab has records in its written history annals of Luang Phu Khaw appearing to practice there, which confirms the truth of this.
Luang Phu Khaw was also one of the few great Monks who was revered and often visited by His Majesty the King. Luang Phu Khaw passed away on Monday the 16th May 2526 BE at Wat Tham Gong Plae at the age of 94 Years, 4 Months and 18 Days Old in his 57th Year of Ordained life.
Ajarn Spencer Littlewood & Agent Gemini Unleashed for ancientamulet.com All rights reserved.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet. Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets'). Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Bia Gae Thak Chueak Perd Hlang Mee Hoo Luang Por Tat Intachodto Wat Karuhabodee, Sacred Cowrie Shell with 32 teeth Mercury Filled, and wrapped with cord. This exhibit is a Pim Perd Hlang Mee Hoo (opened hole, with pendant hoop), which is one of the preferred versions made by Luang Por Tat.
Free EMS Express Airmail Shipping Wiorldwide is Included. Ancient Bia Gae Cowrie Shell Cord Bound amulet, of the Great Luang Por Tat, of Wat Karuhabodee, (first apprentice of Luang Phu Rod of Wat Nai Rong). This exhibit is a perfect ‘Dtua Kroo’ example for examination, for it possesses all the necessary facets and aspects of authenticity for students to examine and train the eyes with, and is hence not only a powerful amulet of immense repute, but also, most certainly a Dtua Kroo (Teacher Exhibit for Reference Study).
Luang Por Tat Intachoto was the 7th Abbot of Wat Karuhabodee temple in Bang Yee Chan in Bang Plad (Now part of Bangkok, then still countryside). He was ordained by the Great Luang Phu Rod of Wat Nai Roeng.
Luang Por Tat became the first apprentice in Wicha Saiyawaet and Puttasart Occult Magic and Buddha Magic to Luang Phu Rod, especially the Wicha Bia Gae, which was his first and foremost Wicha. He developed his methods of sorcery so far as to equal those of his Kroo Ba Ajarn Luang Phu Rod, and became equally recognised for his powerful Bia Gae amulets.
Both Luang Phu Rod of Wat Nai Rong, and Luang Por Tat himself have little recorded history about their biographical details, apart from what has been retold by aged members of devotees in olden days. Both Luang Phu Rod the Mentor, and Luang Por Tat himself, were equally highly renowned for Wicha Bia Gae Cowrie Shell amulets, and Hmak Tui.
The Bia Gae of Luang Phu Rod and Luang Por Tat, are considered among the legendary Talismanic Charms of Historical fame, and classed among the members of the ‘Benjapakee’ Top 5 Bia Gae amulets of all time, along with LP Bun, LP Kam, LP Perm and LP Pak.
Kata Bucha Bia Gae
He distributed them to his devotees constantly throughout his trajhectory, which resulted in many tales of success, miraculous ending of indebtment, lucky windfalls, and wondrous tales of lifesaving miracles from those who wore them.
This caused Luang Por Tat’s Bia Gae to become renowned around the whole nation, and eventially his fame and popularity spread devotees in other South East Asian countries, especially with those who were seekers of powerful magic, and serious collectors of authentic magical amulets of authentic Masters of Old.
When Luang Por Tat passed away (exact Date Unknown), the Wicha had already been passed down to his own apprentice Luang Phu Ploi, who also made many Bia Gae during his trajectory onwards after LP Tat, until the year 2491, when Luang Por PLoi made his last edition, and decided to leave Wat Karuhabodee, and passed the secrets of the Wicha of LP Tat on, to reside within the Grimoires of the temple of Wat Karuhabodee.
Luang Phu Ploi left Wat Karuhabodee, to return to his birth-land of Nakorn Sri Tammarat, leaving the Wicha Bia Gae of Luang Phu Rod. passed through Luang Por Tat, to remain at the temple of Wat Karuhabodee.
The Bia Gae of Luang Por Tat (and his Looksit LP Ploi) are said to be highly powerful protectors against black magic and poisonous animals, and to evade debts, and attract wealth, as well as for their evasive and protective powers, and the power to heal.
Sacred Hmak Tui Mad Chueak, cord bound lacquered Blessed Areca Nut, from the Great Luang Phu Iam, of Wat Hnang. The Hmak Tui Sacred Areca Nut amulet is one of the top World Famous Classic Pra Niyom Master Class Ancient Amulets from the Great Luang Phu Iam Suwannasarō (2375 – 2469 BE), of Wat Hnang (and Wat Ko Non). Estimated Mid Era Circa 2450 BE
Free Registered Air Parcel Shipping Worldwide is Included with this Amulet. The Hmak Tui is further eghanced in traditional fashion, with magical spellbound ritual cord wrap, with herbal laquer coating. This Hmak Tui is a very rare, but well documented model, which stands out for its classic and easy to recognize ageing characteristics, style of cord wrap, appearance of the lacquer, and of course, the emanation of the magical vibratyory energies imbued within the sacred areca nut amulet, by Luang Phu Iam.
Released in the Era that Luang Phu Iam was already abbot of Wat Hnang, in the decade between 2445 and 2450 BE. The amulet has been coated in Rak Dam Black Herbal lacquer, which was a common practice in Olden days, to preserve amulets and give them a long life. The Sacred Rak Boran ancient lacquer has gathered immense character in its surface appearance over the years, showing the natural aging characteristics, as is expected in that of an authentic Pra Niyom Class Ancient Amulet.
The Hmak Tui is estimated to have been made around 2440 – 2450 BE. Luang Phu Iam made amulets from an early stage, ever since the times he was still following his Mentor Luang Phu Rod, at Wat Ko Non. He began to make amulets long before his famous first edition Pra Pid Ta Yant Yung and Pra Pid Ta Pid Tawarn, which were released at Wat Hnang around 2440 – 2443 BE.
His famous and incredibly expensive Pra Pid Ta Yant Yung/Pid Tawarn were made from metallic alchemical metals, after Luang Phu Iam had moved there as abbot, and were made one by one, in the same method as Pra Pid Ta Wat Tong of Luang Por Tap (No.1 Pra Pid Ta Amulet of all Time).
Luang Phu Iam was a World Famous Master Monk of the previous Century, and maker of the Number 2 Amulet of the Top 5 ‘Benjapakee’ of Pra Pid Ta of all Thai Buddhist History, the Pra Pid Ta. His most famed of all were the Pra Pid Ta Yant Yung and Pra Pid Tawarn amulet.
Luang Phu Iam also made a large variety of other amulets, such as his famous hand carved Pra Pid Ta, many of them being originals from different artisans who hand carved them from various sacred woods, ivory, and other materials.
Luang Phu Iam is the No.2 Master of all History, renowned for Pra Pid Ta Amulets, and his Rare and Powerful First Edition 2467 BE Monk Coin, which fetches extremely high prices in auctions (Circa 100 Thousand Dollars).
Pra Pāwanā Gosol Thēra (Luang Phu Iam Suwannasārõ)
Luang Phu Iam was a born on Friday the 7th October 2375 BE. Luang Phu Iam was born a Citizen of Bang Khun Tian, whose household lived on the banks of the Klong Bang Hwa Canal, behind the temple of Wat Hnang. Luang Phu Iam was born during the reign of His Majesty Prabat Somdej Pra Nang Glao Jao Yuu Hua King Rama 3.
Luang Phu Iam was given the birthname of ‘Iam’ and his surname was ‘Tong U’. The devotees of Wat Hnang temple did not call him Luang Phu Iam, rather, preferred to call him ‘Luang Por Phu Tao’. People in General, and the collectors of the amulet appreciation societies like to refer to Luang Phu Iam as ‘Luang Por Wat Hnang’. His father and mother’s names were Mr. Tong, and Mrs. U, with the surname ‘Tong U’.
Luang Phu Iam’s family were market gardners, and were relatively prosperous. At the age of 9 years old, Luang Phu Iam was taken to the temple of Wat Hnang, to learn to read and write, and practice Khom Agkhara, under the tutelage of his first mentor, Luang Phu Rod, then Vice Abbot of Wat Hnang.
In the year 2387 BE, Luang Phu Rod then began to teach him Wicha Akom Buddha Magic and also to teach him in the Pali Sanskrit scripts, and the Khom Agkhara used for Magical Inscriptions. At the age of 11, in the year 2386 BE, Luang Phu Iam also went to study Pali Sanskrit with Pra Maha Yim at Wat Bovornives Voraviharn.
After he finished his studies with Pra Maha Yim, Luang Phu Rod then went to practice under the tutelage of Pra Pidok Gosol (Luang Por Chim), at Wat Liab. Thereafter, he returned to Wat Hnang, and ordained as a Samanera Novice Monk, and studied the Dhamma in his original place of learning at Wat Hnang. Luang Phu spent many years focused on study and practice, for about one decade, until the year 2394 BE.
Luang Phu was now coming of age where he should ordain from Samanera to become full status of an adult Bhikkhu, and had to go to the Royal Sanam Luang to take his Pali Sanskrit exams, which were at that time, done orally, answering in front of the teacher without any written questions to answer. Luang Phu did not pass the test. Because of failing his Pali exam, Luang Phu decided to disrobe and go to help his parents and relatives at home.
But Luang Phu only managed to remain a layman for three years, and his true calling became evident, and Luang Phu returned in the year 2397 BE to Re-Ordain as a Bhikkhu in the Buddha Sasanā at Wat Jom Tong, at the age of 22 years old.
Luang Por Gerd was his Upachaya Ordaining Officer, and gave Luang Phu Iam the Ordained Name of ‘Suwannasaro’. His Pra Gammawājājārn was Pra Tamma Chedi (Luang Por Jeen), with Pra Pawanā Gosol Thēra (Luang Phu Rod) as his Prompting Officer.
Once he had Re-Ordained again, Luang Phu Tao (Luang Phu Iam) went to stay at Wat Nang Nong, which was across the other side of the path to Wat Nang Nong. Here he continued his written studies of the Dhamma and Sorcery Grimoires, and Mastery of various Wicha, in the Samnak of Luang Por Jeen, with supplementary tuition from Pra Sangworn Wimol (Luang Por Hmen).
This time Luang Phu Iam went to finish his exams once more at Sanam Luang, and passed with flying colours. The ordained professor of Pali who was examining him, then said he had given very good translations, and invited Luang Phu Iam to come and practice at the same Samnak.
Luang Phu Iam however, refused, and continued with his usual trajectory. He then focused deeper on his practice of Vipassana Mindfulness Practice, and Puttakom (Buddha Magic) with Luang Phu Rod (who was now abbot of Wat Nang Nong).
Some time after the passing of his Mentor Luang Phu Rod, in the year 2441 BE, Luang Phu Iam was called upon by his Majesty King Prabat Somdej Pra Julajom Glao Jao Yu Hua (Rama 5), to become the abbot of Wat Hnang, and perform the duty of its maintenance and further development.
Luang Phu Iam proved to be a Great Abbot, and diligently restored and developed the temple and its facilities. Luang Phu Iam was a highly favoured Monk of His Majesty King Rama 5, and was more often than not always requested to attend the most important Blessing Ceremonies, and Buddhist Rituals of the Royal Palace. His name ‘Pra Pawana Gosol’ was bestowed upon him by his Majesty the King, at the time he was given the charge of Wat Hnang temple.
Luang Phu Iam then spent 27 Years working selflessly for the temple and devotees of Wat Hnang, for another 27 years, until his passing on the 26th April 2469 BE, at the age of 94.
LP Iam’s Pra Pid Ta Yant Yung metallic amulet, is equally highly regarded as top five, and revered for its Klaew Klaad Kong Grapan Chadtri Maha Ud power, and seen as the equal to the famous Pra Pid Ta Rae Bang Phai, and the Pra Pid Ta Wat Tong, and the Pra Pid Ta Pim Tapap of Wat Sapan Sung.
It can be seen from historical documentation, that Luang Phu Iam followed the footsteps of of Luang Phu Rod, in the same way that Somdej Pra Puttajarn (Dto) Prohmrangsri of Wat Rakang Kositaram had followed in the footsteps of his Mentor Pra Sangkarach (Sukh Gai Thuean). Luang Phu Iam hense masters the various Wicha with his diligence and unquestioning service to Luang Phu Rod as his Mentor.
This comparison is also extendible to the amulets of both Masters, just as Somdej Pra Puttajarn (Dto) Prohmrangsri learned the Wicha Pra Somdej from Somdej Pra Sangkarach Sukh (maker of the Pra Somdej Arahang Benjapakee Amulet), so, in turn, did Luang Phu Iam make powerful Pra Pid Ta and Pra Pid Tawarn amulets, in the same Dtamra (formula) of his Mentor Luang Phu Rod.
The third Comparison between the two Monks, reveals that both Somdej Pra Puttajarn (Dto) Prohmrangsri and Luang Phu Iam managed to attain the same fame and reverence as their Mentors, and their amulets became equally reputed for their magical power.
Luang Phu Iam created the same style of imagery as Luang Phu Rod for both kinds of Pid Ta amulets, his Bia Gae, Look Om, and Hmak Tui, and his Wicha is so equal in power to that of Luang Phu Rod, that one will often seen devotees collecting the amulets of both masters with equal fervency. It is not uncommon to see a high-end collector wearing a Luang Phu Iam amulet alongside one from Luang Phu Rod on the same necklace.
Palad Khik Hua Chamot Dtua Kroo 10 Inch Jumbo Size Luang Por Pina
Special Jumbo‑size, 10‑inch‑long Dtua Kroo version of the all‑time classic *Civet‑Head Palad Khik* from LP Pina, this remarkable piece boasts a striking green gemstone emerald for its eyes, adding a vivid, almost hypnotic depth to its gaze. The intricate design features a Kring Met Gan Fa Pha bead rattle embedded within the body, while a delicate sea‑pearl is carefully set into the belly, creating a subtle play of light and texture. Hand‑inscribed gold‑leaf blessings adorn the surface, each stroke conveying reverence and craftsmanship.
Surrounding the Palad Khik are a horde of Khom Agkhara spell inscriptions—Sacred Na, Yant Hua Jai Na, and Ok Dtaek—each etched with meticulous detail, suggesting ancient protective charms. Weighing in at 360 grams, the heavy wood construction gives the piece a substantial, grounded presence, while a Chueak Kart Aew cord belt, once attached, hints at its ceremonial use or display. The overall effect is a richly layered artifact that blends artistry, symbolism, and tactile allure into a single, commanding object.
When speaking internationally, we behold here a very large and pristine example of one of the Most Famous Palad Khik amulets of all time, and one of the rarest and most sought after; The Palad Khik Hua Chamot Mai Gae carved wooden Palad Khik of Luang Por Pina (Wat Sanom Lao), with gemstone eyes, Met Gan Fa Pha rattle inserted within the body, pearl insert, and golden Takrut spell as the tongue
The Yant Hua Jao Na Ok Dtaek is inscribed on the shaft, with gold leaf blessing.. The Palad Khik is as is Ubiquitous with Luang Por PIna, empowered with hand inscriptions of the Sacred Yant Na Ok Dtaek, and the invocation of the four elements.
These amulets are highly regarded for their power to invoke the power to attract others, treasured possessions, and ward off black magick. They are also full of Metta Mahaniyom, Maha Lap Klaew Klaad and Maha Pokasap Powers as well as the obvious Power of Serm Duang ability to improve fate and destiny.
Free EMS Registered Airmail Worldwide is included with this amulet The Palad Khik is in truth symbolic of the Shiva Lingam; The belief in the Shiva Lingam, or ‘Leungk’ (Thai pronunciation) phallic energy of the Palad Khik, is derived from the Brahman influence which has been inflected on Thai Theravada Buddhism, since both belief systems came to Siam more than one or two thousand years ago. It is believed that the Palad Khik Lingam energy is the source of all life forms in the Universe. This is the root of the act of reverence (Bucha/Poojah) to the Palad Khik as a Shiva Lingam, which honors Shiva as the Lord of the World.
In India, not only is the Shiva Lingam worshiped, bit there exists also a
cult which reveres the female sex organ, which is called the ‘Yoni’(Vulva, female counterpart). The same thought is applied as that used to revere the Palad Khik Shiva Lingam, that is to say, that all created things must spring out of the Yoni instead of the Lingam.
Below; hand scratched etchings of Luang PorPina’s Famous Sacred Na Inscription on the shaft of the Palad Khik, conceal a Kring Bead inserted within the interior of the Palad Khik
The practice of making Palad Khik as a portable amulet, for ‘Bucha Siwalingk’ (praying to Shiva Lingam phallic Deity), entered Siam with the influence of the Khom race, whose language and alphabet the Thais absorbed and adapted into their own personalized fashion.
Some have said that the integration of Pre-Buddhist beliefs and traditions, into the Thai Theravada Buddhist practice of the common Folk, such as worshiping amulets like the Palad Khik, is not in contradiction to the practice of Buddhism and presents no obstacles. In fact it is believed that since Buddhism sprang out of the roots of
Brahman Cosmology, and that the people of Siam adopted Pre-Buddhist
Brahman traditions and incorporated them, that this is even a benefit to
the preservation of ancient knowledge, and of Thai history and
tradition. Most of these ceremonies do not come into any kind of dispute
with Buddhist thought. In fact, Buddhist Thought bases itself on many
concepts found in Hinduism, and in Thailand, the two Belief Systems can
hardly be separated.
This amulet is ‘Doo Ngaay’ (easy to see it is real), for its clearly recognisable from its inscriptions and appearance. It is hence considered Ongk Kroo (usable as a teacher), as a reference model for further study to increase the powers of recognition of authenticity of the top preferred Palad Khik amulets of Luang Por Pina. However, the Pantheon of amulets of LP Pina is one of the more difficult genres to study, for many were hand made, each individual, and only a small percentage of all the amulets he made has been officially documented to date.
This is for its easily recognisable features, which allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognize Luang Por’s famous amulets, as well as the effects of aging over the years (especially important with Sacred Powder amulets)
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion. Below you can see another Sacred Amulet from this Master, the Famous Pra Pim Tao Wua Luang Por Pina.
It is said that Luang Por Pina was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs, and also can be beseeched and prayed to, for wish fulfillment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets, which have been recounted around the country over the years, which have also brought his name to the ears of people around the world.
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand.
But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
Above Pic; The corpse of Luang Por Pina which was found in meditation posture, dead since over 12 Hours, but was still warm, and not stiff, to the immense surprise of those who found him. The surprise was because a corpse that is dead for over 12 hours, should be stiff as a board and cold.. his body was not mummified or given any special treatment according to his wishes and placed in his mausoleum.
Below; Golden Brass Takrut spell as tongue of the Chamot Civet Cat, is visibly inserted into the mouth of the Palad Khik Hua Chamot of Luang Por Pina, revealing an attention to detail and adherence to the Ancient Wicha of Empowerment of the Palad Khik Hua Chamot, that is both impressive, and faith instilling in its certain magical power.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
If you wish to know more about another famous amulet of Luang Por Pina, then you can listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast. In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina.
Please Enjoy the Biography, and Explanation of another very famous Amulet of Luang Por Pina, revealed; Perd Dtamnan Daw Athan Hnun Duang, and increase your knowledge of the amulets of Luang Por Pina.
A very rare occult amulet and variation of Khun Phaen model from the pantheon of Luang Por Guay, of Wat Kositaram, the Khun Phaen Nang Kumarn Tong Votive Tablet with Necromantic Hoeng Prai Child-Ghost below the throne of Khun Phaen, with this rare model being the ‘Hlang Riab’ smooth backed model, in Nuea Aathan Powerful Sacred Earths, Funereal Ashes, Ground Bones, with Pong Wosed Yantra Powders.
This exhibit is from the 2513 ‘Run Prasopgarn’ edition from the great Master Luang Por Guay, and is along with all his amulets, highly reputed for its very powerful magic. The Khun Phaen Hlang Kumarn Tong edition came to be known as the ‘Run Prasopgarn’ (Proved Powerful by Experience Edition), as it was given to many devotees who came to get Sak Yant Tattoos from Luang Por Guay. They would come to get four Hanuman tattoos (one on the back, chest, and each arm).
Most of Luang Por Guay’s Looksit were Nak Leng (Gangsters) and Suea (Mafia Bosses and Villains), and would be entering into deadly situations on a daily basis. And so the amulets of LP Guay had more than their share of chances to test their power, and it was this extremely high quota of lifesaviing miracles experienced by his devotees who wore his amulets, that brought the Khun Phaen Hlang Kumarn Tong Run Prasobgarn, and other amulets to such great favor.The front face features the image of a Buddha in the Mara Vichai Subduing Mara posture, with one hand touching the earth, calling the Dharani earth Goddess as Witness to his Merits.
The Buddha has elongated ears, and is seated within a crystalline arch. Below the Buddha is a Kumarn Tong Golden Child Ghost Deva. The rear face of the amulet isflat surface (Hpang Riab) one of two versions, the other having the image of a Kumarn Tong, seated with hands on his legs, with a plump well-fed stomach, and a happy mood of prosperous living.
Kata Hua Jai Khun Phaen
Su Na Mo Ro Mo Ro Su Na Na Ma Pa Ta Ja Pa Ga Sa Na Maa Mi Hang
Kata to call the Kumarn Tong (Kata Riak Gumarn Tong)
Aehi Kumaaro Aehi Kumaaree Aehi Rak Yom Aehi Prai Tong Bpiyang Ma Ma Bpudt-Dtang Wasaayadti Aaragkhaana Bpajjayo Rao Rak Yom Kumarn Tong Jong Maa Aehi Ma Ma
Alternative Version;
Om Pani jijeruni Pantang Aehi Ma Ma
When you go places or enter and leave buildings you should speak to the Kumarn in your heart to accompany you. When you eat, you should speak in your heart that the Kumarn should come to eat with you. Make a separate offering do not give from your own plate.
The Kumarn will call friends. customers and riches to you, lovers and admirers, and will chase away enemies and protect you and your household and family. When bringing the Kumarn into the home for the first time, you should tell the Kumarn that the people in the house are friends and that the Kumarn should accept and look after them too.
Kata for giving the Name to the Kuman (chant when giving him his name).
“Naamaanang Samaa So Yudt Dta Tho Yudt Dta Tha” “In the Name of the Kroo Ba Ajarn – I name you (Name which you wish to give your Kuman Tong”.
Say this 3 times, and the next day chant only once. You must always remember his name and must introduce him to all people in the house, and ask him to also protect and lend prosperity to them all.
KATA FOR EMPOWERMENT OF KUMARN TONG
Aehi Gumaarang Udti Uni Na Ang Idti Putto
KATA FOR CALLING THE KUMARN TO EAT.
Jadturapuudtaanang Ahang Waayang Ammahaara Kumaarang Kumarn Tong Maa Rap Pochanaa Aakajchaahi Dtiwadtabpo Aakajchaaya Maa Look Maa
Kata Pluk Kumarn Tong
Na Ma Pa Ta Gumaara Phuudti Bpadti Ruu Bpang Naama Dtae Laapo Namo Hoemi (Chant 3 Times to Awaken the Kumarn)
Kata Perm Rit Kumarn Tong (Charge Up Power)
Dtaadta Paya Bpudt-Dta Aehi Jidt-Dtang Bpiyang Ma Ma
Kata Atithaan Kumarn Tong (Ask For Wishes To Be Granted)
(Maha Namasakara x 3 first)
Ja Pa Ga Sa Jid-Dta Mahaa Jidt-Dtang Bpiyang Ma Ma
Kata Gamgab Kumarn Tong (To Command the Kumarn on a Mission)
Gumaarang Bpadt Sandtang Plaay Yanaa Mahaa Su Wi Sae Tha Itti Rit Mutu Dtaanang Sud Suu Sang Mahaa Chanaa Dti
Kata Adtithaan Khor Lap
(Use to make wishes and ask for Lucky Blessings, or to win the Hearts of Others).
Aehi Jidt-Dtang Jidt-Dta Pantang Pakinimae Jidt-Dtang Pantang Bpiyang Ma Ma
Luang Por Guay Chudtintaro
Luang Por Guay’s amulets have reached the highest level of respect and collectorship in their history now, and are considered to have noticeable effects that are felt be everybody who owns and wears one of his amulets. The stories of confirmation of their power are more than can be counted, and his Great Patipata (practice), and Exceedingly Powerful applied methods of Sorcery, are a large part of what attributes to their power.
His amulets are now extremely rare to find because those who already own any will never wish to part with them again, and they are hence becoming one of the rarest kind of amulets to find these days. Usuallly this happens because of speculation by the collector scene, but in the case of Luang Por Guay’s amulets, it has happened primarily for their Sacred Value, much much more than for their collectorship and artistic value, which is of course also extremely high.
Luang Por Guay is famous for his immensely diligent and complex manner of empowering (Pluk Sek) amulets, which involved daily empowerments at various times of day namely at dawn, morning, midday, afternoon, evening and midnight. In addition, he would perform empowerments during the various ‘Reuks’ (Astrological Influential moments), to bring total coverage of protection and fortuitous blessings to all who might wear and Bucha his amulets.
This ritual involved the Adept knowledge of the ‘Reuks Mongkol’ Buddhist Auspicious alignments, the ‘Reuks Jone’ (Gangster Alignments), Inauspicious Alignments, and the ‘Reuks Bun Paya Marn’ Demonic Influential Alignments. This means that it did not matter who wore his amulets, Good people would wear them, Gangsters would wear them, anybody could wear them without loss of magical effect. Luang Por Guay was born on 2nd of November 2448 in the year of the snake. Luang Por Guay was already was already able to read the Dhammapada and Pali Prayers long before he ordained at the age of seven, having learned from Luang Por Khuad. Luang Por Guay was Ordained on the 5th of June 2467 at 15:17 pm.
He was aged 20 years old. Luang Por Guay was famous for his Mastery of many different Wicha, including the Wicha of Tattooing Sak Yant. Every single edition of amulets he ever made are now rare classics and highly revered for their Magical Power. On the 1st September 2491, Luang Por Guay was elected Abbot of Wat Ban Kae which was celebrated with delight by the local devotees.
Luang Por Guay saw that the folk of Ban Kae were very poor and many people did not have enough to eat, and thus took up the practice of only eating one meal a day instead of the two before midday which are normally allowed for a Maha Nikaya Buddhist monk, in support of the people and to consume less. He would help the poor and needy and heal the sick, give Buddha amulets to those who needed some confidence and something to help them fight on in life, and try his best to improve the life of local Folk in general. He was very loved for this by the local Folk. Luang Por was not a monk who liked to build things or develop, he liked simplicity and stillness.
Even his Kuti was old ‘Song Thai’ (Thai style wooden house), that he had given the temple lay committee and some Looksit the task of building it to save money, and only hired special craftsmen for the most difficult pieces of the building. The temple thus only had old rickety Kuti huts and no fancy buildings except for the Uposadha shrine room, the Kuti Chudtintaro (memorial Kuti hut for LP Guay), and the Sala Tam Bun building. Luang Por Guay passed away, on the 12 April 2522 at the age of 75 years old. He passed on in peaceful recline.
The year before he died, he fell ill, and was carried to Paya Tai hospital for examination. The examining Doctor concluded that Luang Por Guay was suffering from food deficiency since over 30 years, and gave him some protein supplements for a period of a whole month, which turned out to still not be enough for his physical needs.
But when Luang Por returned to the temple, he continued his habit of eating only one meal a day without paying attention to the warnings. It seemed that since his return from hospital though, that his casting of magic spells and empowerment of amulets had become even more effervescent and intense. He seemed very strong physically as far as outside appearances went. In the year 2522, Luang Por wrote down two notes in his calendar; Pra Luang Por Guay marked the day he would become ill with blue pen, and the day he died was marked in red pen.
The days were the 11th March, and the 11th April 2522 BE. Luang Por had written the Pra Kata Namo Dta Bord, and the words “I Pra Guay Na Dtandto Namo Dtandti Dtandti Dtandto Namo Dtan Dtan – will die on the 11th April at 7:55”. As the 11th came nearer, Luang Por Guay fell ill, but it was not possible to detect any fever or recognizable illness – he could not eat, and would even spit his rice out and refuse any more, instead grabbing a piece of Tkgrut Foil, and inscribing spells.
In the night he would hold the Sai Sincana cord and empower amulets. He would inscribe lottery numbers on the palm of his hand, and sometimes show to Looksit with Choke Lap who came to pay last respects. In the night he would hold the Sai Sincana cord and empower amulets. He would inscribe lottery numbers on the palm of his hand, and sometimes show to Looksit with Choke Lap who came to pay last respects. As the tenth arrived, everybody came to await his passing, but on the 11th he was still alive. Some of the temple committee suggested that his Kuti was full of magic and even images of the Kroo, perhaps no Deities could enter to take him.
So they moved Luang Por Guay to the chanting room, where he opened his eyes in farewell for the last time, placed his hands together, and then, something amazing happened; The temple bell fell down from where it was hanging, and crashed to the floor ringing out loud with a resounding echo. The Looksit then realised that Luang Por Guay had passed on in this moment, and tuned to look at the time. It was exactly 7:55 am on the 12th April. The 12th of April every year is the date for paying reverence to Luang Por Guay at Wat Kositaram, where Looksit gather each year to pray to Luang Por Guay and ask for his blessings to continue to protect them and improve their lives.
Luang Por Guay (2448–2522 B.E.)
Biographical Timeline
Event
Date
Birth
2 Nov 2448 (Chainat)
Ordination
5 Jun 2467 (age 20)
Abbotship (Wat Ban Kae)
1 Sep 2491
Death
12 Apr 2522 (07:55)
Key Practices
Asceticism: Ate once daily to align with community poverty
Empowerment Rigor: Six daily Pluk Sek rituals synchronized to astrological phases
Terminal Vigor: Magical output intensified during final illness despite clinical malnutrition
Posthumous Veneration
Annual ceremonies at Wat Kositaram on April 12 commemorate:
His precise death prediction (noted in red ink)
The temple bell’s self-ringing at his passing
Legacy Significance
Luang Por Guay’s amulets remain scarce because:
Functional Efficacy: Wearers retain them for verified protective benefits
Ritual Investment: Multi-temporal enchantment protocols exceed standard consecration practices
Biospheric Resonance: The monk’s life-death continuum reflects localized Buddhist engagement with materiality and transcendence
This article takes a deep look into the Legend of the Pra Nang Kwak Na Pokasap Powder Amulet and the Register of Sacred Objects by Luang Por Sakorn, Wat Nong Grub , B.E. 2548 (2005), as a study of amulets of Spiritual and Magical, and Cultural Heritage of Buddhist Sorcery (Buddha Magic), from Thailand’s Eastern-Central Region
The eastern region of Thailand, particularly Rayong province, is historically recognized as the land of highly knowledgeable monastic masters (Gaeji Ajarn) and esoteric sciences passed down through the ages. Amidst a widespread wave of devotion, the name “Luang Por Sakorn Manunyo” of Wat Nong Grub has become a symbol of sanctity, as the sole heir of the Buddhist sorcery lineage trusted by Luang Pu Tim Isariko of Wat Laharn Rai to continue the creation of the famous “Pong Prai Kumarn” (Prai Kumarn Powder).
Below: English Audio Podcast
The creation of sacred objects in B.E. 2548 (2005), especially the “Pra Nang Kwak Na Pokasap Powder Amulet,” is considered a significant occasion that perfectly merged the finest sacred materials, potent spiritual power, and legendary mythology. This was intended to be a spiritual anchor and a supreme enhancer of destiny for those faithful to Metta Mahaniyom (loving-kindness and great charm) and Chokelarb (good fortune).
Below: Podcast Aux Francais.
The Path of Vision and Buddhist Artistry: The Prai Kumarn Powder Nang Kwak Na Pokasap Amulet, B.E. 2548
In the year B.E. 2548, Luang Por Sakorn Manunyo initiated the creation of the Nang Kwak amulet mold, giving it the auspicious name “Nang Kwak Na Pokasap” to emphasize its power to attract wealth and prosperity. The story of this amulet must begin with the meticulous design of its Buddha image, a model of the Mae Nang Kwak in a posture radiating compassion. She sits neatly with folded legs, her right hand raised high above her mouth in a beckoning gesture to call forth fortune. This gesture is an esoteric principle signifying “Kin Mai Mot” (never-ending sustenance) or having abundant wealth for all time.
Below: Podcast in Chinese (下方：中文播客)
This specific batch of Pra Nang Kwak Na Pokasap, particularly the “Powder-Only (No Takrut)” version, stands out due to its concentrated material content. Without the need to sacrifice surface area for embedding a metal Takrut scroll, the devotee can fully experience the essence of the Prai Kumarn powder and various sacred materials.
The body of the amulet is typically a clean white or “Nuea Khao” (white flesh), with some pieces being “Long Thong” or partially gilded with gold leaf to enhance elegance and auspiciousness. This batch is generally clearly stamped with a code and serial number on the side of the amulet to confirm authenticity and prevent future counterfeiting.
Physical Characteristics and Creation Details
The assessment of the Pra Nang Kwak Na Pokasap B.E. 2548, pure powder version, requires expertise in examining the texture, which is soft yet firm (Nuea Nuam)—a unique characteristic of powder amulets from the Wat Nong Grub lineage. The weight of the amulet is balanced, not overly light, and it lacks a harsh chemical odor, as most ingredients are derived from natural materials and sacred herbs (Wahn Sak-sit).
Amulet Specification
Creation Detail
Official Batch Name
Nang Kwak Na Pokasap (sometimes called Nang Kwak Prai Kumarn Powder)
Year of Creation
B.E. 2548 (A.D. 2005)
Shape
Rounded rectangular or Moon-Floating (Jan Loi) in some forms
Principal Material
Luang Pu Tim’s Prai Kumarn Powder, Minor-Major Mahaniyom Powder, Luang Por Kad’s Holy Flour (Paeng Sek)
Special Characteristics
Pure powder (no Takrut), some gilded with gold, stamped with a number and code
Prominent Power (Phutthakhun)
Metta Mahaniyom, Maha Saneh (Great Charm), Business/Trade, Attracting Gold and Money
The divine power (Puttanupaap) of this Nang Kwak batch is not limited to being a mere talisman for merchants; it also extends to enhancing charisma and gaining the affection of superiors. It is suitable for those who must negotiate important business or require trust and faith in their work. Luang Por Sakorn infused spiritual power through the “Heart of the Millionaire” (Katha Hua Jai Setthi) and “Heart of Sivali” (Katha Hua Jai Sivali) incantations into every particle of the Prai Kumarn powder, making this Nang Kwak amulet highly efficacious and fast-acting for those with steadfast faith.
The Legend of the Goddess of Wealth: The Roots and Sanctity of Nang Kwak
To discuss the legendary origins of Nang Kwak, one must go back to the Buddhist era in the Indian Subcontinent (Chomphu Thawiip). The story centers on “Nang Supawadee,” the daughter of a devout merchant. Nang Supawadee received the compassion of the Arahants most excellent in fortune, namely Phra Sivali and Phra Mahakassapa. The two venerable monks bestowed upon her blessings of auspicious speech and an aura of radiating compassion, making it an astonishing miracle that no matter which city she accompanied her father to trade in, all their goods would be beckoned and sold out.
In the Thai People’s common beliefs, Nang Kwak is deeply linked to a deeper local legend, stating that she is the daughter of “Pu Chao Khao Khiao,” the great master of the powerful hermit Ruesi community. The relationship between Pu Chao Khao Khiao and Nang Kwak is conveyed through the worship incantation: “Ohm Pu Chao Khao Khiao has one daughter named Mae Nang Kwak…” This reflects the invocation of the Ruesi’s charisma, the lord of the forest and mountains, to provide protection and bestow good fortune.
How to Worship Mae Nang Kwak for Maximum Efficacy
Luang Por Sakorn Manunyo always taught his disciples that sacred objects are merely a “medium” to carry energy, but the efficacy depends on the “gratitude and sincerity” (Katanyu lae Satja) of the devotee. The highest form of worship for the Nang Kwak B.E. 2548 batch follows these traditions:
Placement and Installation: The shrine should be set up with the Nang Kwak facing outwards toward the front of the house or shop. This acts as a “beckoning” (Kwak) to draw customers and fortune in from outside.
Daily Offerings: Clean water must always be present on the altar. On Buddhist holy days or auspicious days, sweet fruits such as bananas or oranges should be offered, symbolizing smoothness and flowing fortune.
Spiritual Invocation with Mantra: Before opening the shop or starting work, light 9 or 16 joss sticks, then focus your mind on Luang Pu Tim, Luang Por Sakorn, and Mae Nang Kwak. Then, recite the short but potent wealth-calling mantra: “E-Hi Chit-Tang Maha Larpang Bi-Yang Ma-Ma Ma-Ma.”
The artistic feature of this Nang Kwak batch, with its “hand raised above the mouth,” is a spiritual riddle Luang Por embedded, meaning that those with effort and good fortune supporting them will always have more than they need (Surplus Wealth). Devotees who have worn this amulet all agree that after worshiping this powder amulet, business that was once slow became noticeably brisk.
Luang Por Sakorn Manunyo: The Heir of Buddhist Sorcery and the Closest Disciple of Luang Pu Tim
The sanctity of the B.E. 2548 amulets cannot be separated from the miraculous biography of their creator. Luang Por Sakorn Manunyo was born with the name “Sakorn Pairam” (some records state his original surname was Paisalee) on Tuesday, February 3, B.E. 2481 (1938) in Ban Taisung, Rayong province. The significance of this birthplace is that “Ban Taisung” is the same hometown as Luang Pu Tim Isariko, the Bodhisattva of Wat Laharn Rai. This is seen as a heavenly decree, preordaining the two to be a master and disciple in the same lineage.
He entered the monkhood at the age of 20, on June 4, B.E. 2501 (1958), at the Uposot (ordination hall) of Wat Nong Grub , with Luang Por Ding (Pra Kroo Jantarotai) as his preceptor. After that, he spent almost all his time traveling between Wat Nong Grub and Wat Laharn Rai to serve and study with Luang Pu Tim closely. He earned the epithet “Sit Kon Kutti” (The Disciple by the Master’s Quarters) because he was the only person Luang Pu Tim permitted to serve him during the late hours to receive the transmission of secret, esoteric knowledge that could not be shared with the general public.
Inheriting the Lineage from the Supreme Monastic Master
Luang Por Sakorn did not only study with Luang Pu Tim; he also had a thirst for knowledge and traveled to study further with several other highly powerful masters to accumulate diverse Buddhist sorcery that covered all aspects.
The “Na Kiew” Yantra Engraving Technique (Maha Ut and Kongkrapan)
Luang Pu Hin
Wat Nong Sanom
Wicha (Sorcery) for Klaew Klaad (Danger Evasion) and Metta Mahaniyom (as recommended by Luang Pu Tim)
Luang Por Boon
Wat Prasart Kin
Khmer Sorcery Lineage and Occult Sciences for Creating Talismans
Luang Por Pheng
Wat Laharn Rai
Wicha Maha Ut (Bullet-Proof) and Kongkrapan (Invulnerability) (from the lineage of Luang Pu Suk, Wat Pak Klong Makham Thao)
With his sharp intellect and steadfast concentration, Luang Por Sakorn was able to memorize the sacred letters (Akkara Lek Yant) and the methods of consecration precisely. Even Luang Pu Tim once praised him in front of other disciples, saying, “This Sakorn can do everything just like me.” His spiritual power was so strong that he could consecrate Takrut to vibrate vigorously in the monk’s bowl or consecrate the Gumarn Tong (Golden Child effigy) to move as if alive. This is the source of the unwavering belief in every sacred object that passed through his hands.
The Legend of Prai Kumarn Powder: Occult Heritage Turned into Sacred Treasure
The key ingredient that gives the Pra Nang Kwak B.E. 2548 its high value and potent power is the inclusion of “Pong Prai Kumarn Maha Phuuti” (Great Ghost Child Powder). This legend began at Wat Laharn Rai around B.E. 2515 (1972), when Luang Pu Tim intended to create amulets to raise funds for the construction of the Uposot. He instructed the collection of a “Prai Kumarn Skull” from a child who died in the mother’s womb (died Thang Klom), considered the most powerful occult material.
The person who accepted this frightening mission was “Mor Kulap Joi Charoen,” a disciple with powerful sorcery who was the only one brave enough to venture into the Wat Laharn Yai cemetery. Mor Kulap had to use his deep meditation and incantations to subdue the spirits of the mother and the keeper of the cemetery until they accepted and were willing to donate the Prai Kumarn body to contribute to the creation of merits in the Buddhist way. Once the skull was obtained, Luang Pu Tim performed a “spiritual bathing” ritual, ordaining the spirits to become “Deva” or benevolent spirits (Deva Spirit) whose duty was to assist those in distress.
The Inheritance of Sacred Material to Luang Por Sakorn
When Luang Pu Tim passed away in B.E. 2518 (1975), he entrusted Luang Por Sakorn to inherit all the remaining Prai Kumarn Powder. This powder was not merely dust but a “living energy starter.” Luang Por Sakorn mixed the original Prai Kumarn Powder with the sacred powders he created himself and continued to consecrate it for decades.
In the creation of the Nang Kwak B.E. 2548, he added a large amount of the concentrated Prai Kumarn Powder into the mixture, giving this batch the benevolent “Phrai” (Prai Deva) energy that whispers warnings or attracts customers to the devotee. There are stories that some who worship this amulet have seen the image of a small child running around in their homes or shops, which signifies the continued presence and power of the Prai Kumarn Powder to help those with true faith.
The Register of Sacred Objects and the Grand Consecration Ceremony in B.E. 2548
The year B.E. 2548 was not only marked by the Pra Nang Kwak Na Pokasap but also by the creation of other important amulets released simultaneously or participating in the same consecration ceremony, making it a golden year for the disciples of Wat Nong Krub. Luang Por Sakorn meticulously focused his spiritual power for consecration in the “Ho Yant” (Yantra Tower) he built himself, ensuring the spiritual power permeated every single amulet.
This is considered the “most supreme” amulet of the B.E. 2548 batch, created to celebrate Luang Por Sakorn’s 62nd birthday on February 3, 2548. The coin was designed with the beautiful artistry of Wat Laharn Rai, featuring a Sema (leaf shape) design. The front bears an image of Luang Por Sakorn sitting in full body, and the back is inscribed with the Yant Ha (Five Yantra), a unique mark of Luang Pu Tim. This coin was produced in materials including Gold, Silver, Nawaloha (nine-metal alloy), and Copper, and its market value continues to climb steadily.
This mold is often called the “Sian Lek 48” (Small Head 48) in amulet circles. It was created with Prai Kumarn Powder, similar to the Nang Kwak. Its specialty lies in the diversity of its material, such as white gilded with gold and pink powder (highly popular among ladies and foreigners). In this small-head batch, some “Ongk Kroo” (Master Pieces) were embedded with silver or gold Takrut scrolls.
3. Luk Om Yant Ha (Five Yantra Orb) and Various Talismans
The Luk Om Prai Kumarn Powder B.E. 2548 is a highly desirable talisman because it utilizes the leftover concentrated powder from the pressing of the Khun Paen and Nang Kwak amulets. Some Luk Om orbs contain embedded Sarika Takrut (attraction yantra) or miniature Pra Pid Ta (closed-eye Buddha) images inside. Furthermore, “Thao Wessuwan” (God of Wealth) and “Pha Yant” (Yantra Cloth) were also released in late 2548 in preparation for the merit-making ceremonies of the following year.
B.E. 2548 Amulet Type
Material Content
Quantity/Key Features
Pra Nang Kwak Na Pokasap Powder
Prai Kumarn Powder/108 Sacred Herbs (Wahn 108)
Creamy white, gilded with gold, coded on the side
Rian Sema Batch 1
Metal/Gold/Silver/Copper
Coded with serial number, beautiful traditional mold
Pra Resemblance Mold (Small Head)
Prai Kumarn Powder/Pink/White
Both with and without silver Takrut embedded
Luk Om Yant Ha
Concentrated Prai Kumarn Powder
Approximately 1.3 cm in size, in both white and pink
Thao Wessuwan
Powder/Metal
Designed by Luang Por Sakorn, wards off ghosts and attracts wealth
Consecration Ceremony and the List of Participating Monastic Masters
In the creation of the B.E. 2548 sacred objects, Luang Por Sakorn did not perform the consecration alone in every instance. He also invited the charisma of revered Arahants and masters to join the grand Buddhist consecration ceremony (Maha Phutthaphisek). One ceremony that has been recorded is the consecration throughout the three-month Buddhist Lent (Traimas), where Luang Por would seal his meditation room for solitary consecration every night for 3 months.
For the grand ceremony joined by the respected monastic masters, the list includes the following venerable monks:
Somdet Phra Nyanasamvara, the Supreme Patriarch: Graciously consecrated the materials and radiated compassion during the important ritual.
Luang Por Uttama, Wat Wang Wiwekaram: A Mon lineage master with serene spiritual power and great compassion.
Luang Por Sin, Wat Laharn Yai: A senior disciple from the Wat Laharn Rai lineage, skilled in creating Pra Pae (Goat) and Khun Paen amulets.
Luang Por Foo, Wat Bang Samak: The inheritor of the Wicha for creating Thao Wessuwan and Metta Mahaniyom.
Luang Por Pian, Wat Kreun Kathin: The supreme master of Lopburi province, outstanding in Kongkrapan (Invulnerability) and Klaew Klaad (Danger Evasion).
Luang Pu Tim, Wat Phra Khao: The benevolent deity of Ayutthaya (Krung Kao).
The combined power of these supreme masters ensures the B.E. 2548 amulet set possesses perfect energy flow, covering Maha Ut (Bullet-Proof) and Kongkrapan (Chatree), and most importantly, Metta Mahaniyom, which was the main objective of creating the Nang Kwak amulet.
Sacred Materials: The Secret Ingredients of Success
The secret behind the sanctity of Luang Por Sakorn’s amulets is the “materials” he collected throughout his life. For the Pra Nang Kwak Na Pokasap B.E. 2548, he meticulously combined rare ingredients:
Pong Prai Kumarn Maha Phuuti: The original powder from Luang Pu Tim, Wat Laharn Rai, which is the most concentrated “starter culture
“Five Sacred Powders (Pong Wised 5 Prakan): Including Pong Bpathamang, Pong Ittije, Pong Maharart, Pong Phutthakhun, and Pong Trinisinghe, which Luang Por inscribed and erased the Yantra himself.
108 Sacred Herbs Powder (Pong Wahn 108): Focusing on fortune-attracting herbs, such as
Wahn Kumarn Thong (Golden Child Herb), and Wahn Dok Thong (Strong Attraction Herb).
Luang Por Kad’s Holy Flour (Paeng Sek): A highly popular Metta Mahaniyom powder in the Eastern region.
Seven Occult Soils (Din 7 Athan): Including soil from 7 Clay Licks, 7 Piers, 7 Cemeteries, and 7 Ant Mounds, to invoke the power of Mother Earth (Mae Phra Thorani) to enhance destiny.
Old Palm Leaf Powder from Wat Ban Laeng: Powder that Luang Pu Tim helped consecrate in B.E. 2496 with other supreme masters of the Indochina era.
Maha Saneh Beeswax and Prai Oil (Namman Phrai): Which have been extracted and consecrated until they are clear and free from negative black magic elements.
The mixing of these materials had to follow the specific auspicious times prescribed in the treatises of “Pichai Songkhram” (Victory in War) and “Phrommachat” (Brahma’s Destiny) to ensure the amulets reached their full potential. Luang Por Sakorn often personally oversaw the grinding and mixing of the materials to ensure that the “goodness” he prepared was consistently incorporated into every amulet.
Conclusion of Faith: Hope and Protection for the Modern World
The “Pra Nang Kwak Na Pokasap B.E. 2548” set of amulets and the register of sacred objects from Luang Por Sakorn Manunyo are not merely works of art or collectibles with economic value. They are a “testament to Buddhist sorcery” that has endured for over two decades. The hidden power within the Prai Kumarn Powder and the spiritual concentration of Luang Pu Tim’s closest disciple have helped countless people overcome financial and life crises.
For those seeking “the real deal” that is internationally accepted, the Nang Kwak B.E. 2548 pure powder version is the most perfect choice, as you will genuinely experience the spirit of Luang Por Sakorn through the materials inherited from Luang Pu Tim. If you worship with a pure heart, diligence, and consistently make merit to share with the Prai Kumarn and Mae Nang Kwak, the power of “Na Pokasap” will certainly bring prosperity and peace to you and your family.
As Luang Pu Tim once said, “Soon, you will search the earth over and still not find them.” These amulets are invaluable treasures worthy of preservation and reverence as an auspicious blessing for life.
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.
Free EMS Registered Airmail Worldwide is included with this amulet The Palad Khik is in truth symbolic of the Shiva Lingam; The belief in the Shiva Lingam, or ‘Leungk’ (Thai pronunciation) phallic energy of the Palad Khik, is derived from the Brahman influence which has been inflected on Thai Theravada Buddhism, since both belief systems came to Siam more than one or two thousand years ago. It is believed that the Palad Khik Lingam energy is the source of all life forms in the Universe. This is the root of the act of reverence (Bucha/Poojah) to the Palad Khik as a Shiva Lingam, which honors Shiva as the Lord of the World.
