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.
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
A rare small version of the immortal Look Om Jinda Manee Montr, in Nuea Chompoo Pink Tone, of Pra Palad Parn, of Wat Tukata, (Nakorn Pathom). This exhibit is made in Luang Por Pra Palad Parn’s World Famous Jinda Manee Powders, in small Pim Lek size (Circa 1.2 cm), in perfect condition, and a very fine exhibit of this Great Master.
Pra Palad Parn, was an Adept at Muan Sarn Sacred Powders and the Wicha JInda Maha Mani Montr.He was also Kroo Ba Ajarn of such World Famous Top Masters as the Great Luang Phu Bun of Wat Klang Bang Gaew.
The Look Om of Pra Palad Parn, is considered by many to be among the Top 5 Look Om of all time, undisputedly by most aficionados. However, we must add, that for us, the ‘top 5, top 10’ are human opinionated concepts, and are matter of opinion and general trending thought more than a measure of magical power.
Hence, one may see different publications name different top master amulets Pra Palad Parn was the Kroo Ba Ajarn of the Great Luang Phu Bun of Wat Klang Bang Gaew, who received and perpetuated the famous Wicha Jinda Manee Montr, which he received from Pra Palad Parn, and passe down the lineage further at Wat Klang Bang Gaew to give to Luang Por Perm, Ajarn Bai, Luang Phu Juea, and Luang Por Kong (Sanya) thoughout the ages.
Pra Palad Parn was a Master of the Wicha Jinda Manee Montr, and known for his power of Metta Maha Niyom, and was reputedly able to call crows and vultures to land on his arm and stroke their heads, as well as being able to call the fish up to the surface of the water in the Kong Bang Gaew river. He would call the animals and fish, to appear during the Kathina robe offering ceremony, which Thai Buddhists perform every year, to donate robes to the Monks.
The Look Om of Pra Palad Parn, are considered one of the top 5 Look Om of all time, along with the Look Om Yant Grao Patch of Luang Por Parn (Wat Bang Nom Kho), Look Om Maha Gan of Luang Por Kong (Wat Bang Gaporm), Look Om Jet Paya Chang Sarn of Luang Por Ding (Wat Bang Wua), and the Look Om of Luang Por Pring (Wat Bang Bakork). One of the most difficult Look Om amulets of all to find in the present day.
Below; A study and synopsis, of the Look Om Muan Sarn Sacred Powder Ball amulets of Pra Palad Parn, of Wat Tukata, in Nakorn Pathom, with Information about both Pra Palad Parn, and authentication factors of the Look Om, Narrated by Ajarn Spencer Littlewood.
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
A Truly Ancient Septa-Centenarian Pra Kru Amulet (over 700 years old in origin), the Pra Pong Supan Pim Hnaa Gae, in Nuea Din, with certificate of authenticity, this exhibit is in a dark colored sacred baked earthen clay. An all time ‘top 5’ classic amulet of the Benjapakee Family. A Master-Class status amulet of the High End Category of Pra Kru Hiding Place Ancient Amulets. The Pra Pong Supan amulet is known for its powerful Puttakun Metta Maha Niyom Merciful Blessings and Kong Grapan Klaew Klaad Protective Power.
This amulet comes with A4 size certificate of authenticity included. The Pra Pong Supan Kru Wat Pra Sri Mahatat is the Number One Amulet of all Time for the Province of Supanburi, and an eminent member of the top 5 Benjapakee Amulets of Historical Fame and Legend. The Pra Pong Supan of the highest preference is the Pra Pong Supan Nuea Din Phao baked clay amulet, made from sacred earths of the Supanburi Province, which were mixed with sacred magical herbal powders and bound into clay with holy water.
The amulets are seen to have been baked for a long time slowly, until the clay became hard, but smooth and dense like marble, which is a texture that modern ‘Nak Niyom Pra’ amulet aficionados call ‘Nuea Neuk Num Seung Jad’, which means ‘soft and smooth to the touch with highly refined features’.
There were also a very small amount (one potful) of leaden Pong Supan amulets found, which were found residing on the upper section of one pot, and are known as the Pong Supan Yord Tho, and are the rarest and most sought after of all Pra Pong Supan of the Kru Wat Pra Sri Mahatat.
Below : The extremely rare leaden version Pra Pong Supan Yord Tho Amulet, of which only very few were ever found
We shall be covering the documentation of the Pim Yord Tho in a different article on the pages of our website.
The method of baking the amulets resulted in a very hard and resilient amulet that does not break easily, which has contributed to its preservation over many centuries. The features of the Pra bordered edges and outer frame of the various models (Pim) of the Pra Pong Supan Amulet are highly varied, and cannot be said to fit any rigid form.
Some have four or five sided edges, some are completely cut to shape, some have wider edges, and others thinner edges, some are even others uneven. Some may be tapered, whereas others have the tapered top cut off flat.
The Pim is notable for its beautiful color tone to the surface of the Muan Sarn Sacred clay, accumulated over centuries,. This exhibit displays the presence of a very rich Muan Sarn admixture, and the surface sheen and detailed relief of the Buddha Image, combine to render an outstanding example of a Master-Class Pra Pong Supan amulet. The ears are elongated, with anomalous forms (‘Dtamni’), that reveal the authenticity of the amulet, through the inimitable idiosyncrasies of the block press, which are ever present despite the individuality of each amulet.
One thing most Pra Pong Supan have in common is that most often one finds the presence of thumb or fingerprint line markings, or thumb indents on the rear face. Another classic and essential feature of the Pra Pong Supan Wat Pra Sri Ratana Mahatat is that due to being buried under the earth for centuries, the Kraap Kru earth residues which are seen stuck to the surface of the amulets within the deeper recesses such as the armpits and ridges between finer detailed features.
Below : Encyclopaedic work documenting the ancient find of the Kru Wat Pra Sri Ratana Mahatat amulets
These residues are completely affixed and one and the same with the clay, and cannot be removed by simply scratching it off with a fingernail.
The Pra Pong Supan is a perfect choice of Amulet for Ladies or Children, but is also a very preferred and popular amulet for Males to wear. We have before us a Sacred Amulet whose Religious Value is of course that of a True sacred Amulet from the Master Class Category.
The Pra Pong Supan amulet is an image of the Buddha seated in the Mara Wichai posture of conquering the Demon Mara in the style of the U-Tong Periodic Era. The Buddha Image is seated on a single tiered dais, with a large head, graceful arms and protruding chest. There are various Pim (Models) of Pra Pong Supan, ranging from the Pim Hnaa Gae, Hnaa Num, Hnaa Klang, and other lesser known forms. Some very rare versions in black Nuea Bailan Powders are also found, but only very rarely
The Pim Hnaa Gae (old face) has one single type of face model but still has many different appearances, because of the various stages of heat during the baking process, which caused some amulets to experience shrinkage or curvature, or other anomalous reshaping during the process. Some may even have similar triangular appearance to the Pra Nang Paya, another Benjapakee amulet of Immortal fame. Various other amulets were also found including the Pra Mahesworn, Pra Ta Maprang, Pra Patum Mas, Pra Pim Lila (many versions), Pra Nakprok (small and large), and the Pra Sum Rakang.
The Pra Pong Supan and Benjapakee Class Amulets are truly world class amulets that receives the esteem and faithful reverence of all Thai Buddhist People of all social strata, and which is considered part of the Cultural and Historical heritage of the History of Siam.
They are amongst the most difficult of all amulets to find at any price, and are mostly already worn since generations by the same family members as handed down family heirlooms of their ancestors. The rest lie in the hands of the lucky, and of course the high end collector showrooms of Thailand’s Amulet Societies and Non Profit heritage Associations, as well as the museums of the state and of major temples.
Above; Macro Closeup of the Sacred Clay and the Kraap Kru earthen substance affixed to the muan sarn from centuries of burial within the hiding chamber. It is said that in the year 1265 BE, the Ruesi Hermit Pilalai decided to make a series of powerful amulets with truly effective powers. At that time the ruler of the Kingdom Pra Sri Tanmasokea Racha was a faithful devotee to the four great Ruesi Sages, who brought a large collection of magical herbs, minerals and summoned the angelic beings of the celestial realms to assist with the empowerment ceremony on the immaterial planes.
The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to preside over the blessing ceremony, and assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The muan sarn sacred clay was given the name of ‘Nuea Rae Sangkwanorn’.
Below : An example of a Pra Pong Supan amulet that has been treated with red Chinese Lacquer by a devotee
The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The amulets were blessed during three whole months of rainy retreat (Traimas Blessing) as was traditional in ancient times and is still the practice to this very day. Once the Traimas empowerment was completed, the amulets were buried within the Chedi Stupas of Supanburi
The rediscovery of the Kru
In the year 2456 BE, a Tudong Monk was passing through and asked for the whereabouts of the temple of Wat Pra Sri Radtana Maha Tat. He asked a young boy named Pin, who pointed him in the right direction. The boy Pin heard later that this Forest Wanderer monk had hired some Chiinese-Thai devotees to dig up some holes in the temple, and that a horde of treasures were found along with a large repository of hiding place amulets (Pra Kru).
The Monk himself found a solid golden bowl which he took for preservation, but left all the rest of the contents of the Kkru within the Chedi. However, many of the Chinese devotees who were working on the opening of the Kru did take a large number of amulets rainging from the Pra Pong Supan to the Pra Gampeng Sork.
Once the authorities and Sangha Office heard of this, they ordered the Chedi Stupa to be hermetically sealed to prevent further theft of National heritage treasures.
Later the same year Praya Suntorn Buri (Also knownn as ‘Ee Gan Suudt’), who was the Minister of the Province of Supanburi invited his Majesty Pra Mongkut Glao Jao Yuu Hua to come and open the Kru Chamber. Once the chamber was opened, many ingots of solid gold and silver with Khom Agkhara inscriptions were found, and a large repository of amulets. The King was given a large number of the Pra Pong Supan and other amulets to his Majesty.
In olden days when the Pra Pong Supan was still very common and easy to find, many of the bullfighting arena players would like to grind up broken Pong Supan amulets and mix the powders into the hay they would give their fighting bulls to eat. This was seen to make the bull who ate hay with Pra Pong Supan powders fight more fiercely, evade the horns of its opponent and be impenetrable when taking a hit.
A very hardly known but ancient traditional way to Bucha Pra Pong Supan Amulets, is to immerse the amulet in perfume and chant Puttakun Tammakun Sangkakun 108 Times, then chant the Kata Pahung 3 times. The perfume can then be used to smear on oneself for Mercy Charm and Protection. If one wishes to empower further, one can chant the following Kata;
Ka Dtae Lig Gae Garanang Mahaa Chayyang Mangkalang Na Ma Pa Ta Gi Ri Mi Dt Gu Ru Mu Tu Gae Rae Mae Tae Ga Ra Ma Ta
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
A truly rare, certificated authentic, and the most ancient, top class close to Bicentennial amulet (almost 200 years), and a ‘first lineage-master’ amulet, estimated made between the years 2395 and 2418 BE (Pre 1797 C.E.), and individually personalized exhibit, covered with red lacquer from the Originating Master of the Wicha Bia Gae of Wat Klang Bang Gaew, a certificated authentic antique ancient exhibit of the Bia Gae of Luang Pu Tong, of Wat Klang Bang Gaew, the Master who transmitted the Wicha further on to the Great Olden days master and his first apprentice, Luang Pu Bun. The Bia Gae of Luang Pu Bun are in themselves considered top 5 Bia Gae, but one must consider the fact that hardly anybody except the niche collector, devotee of LP Tong and the Lineage Masters of Wat Klang Bang Gaew.
LP Bun, his apprentice, is much morer well-heard of both in Thai and Foreign circles. LP Bun Had two main Kroo Ba Ajarn, namely Pra Palad Tong (the creator of this most ancient amulet), who taught LP Bun Wicha Bia Gae, as one of two mentors, the other, was the Great Pra Palad Parn, who taught the great LP Bun the Wicha Jinda Mani Mont, for Ya Wasana Jinda Mani powders), covered in red ancient herbal lacquer, and inscribed with hand made Khom spell inscriptions, of the immortally famous Bia Gae Cowrie Shell Alchemical Mercury filled Talismanic Amulet of the Master of this Wicha, the Great Luang Phu Bun, of Wat Klang Bang Gaew.
The Bia Gae being perhaps one of the early era and known to be powerful, is an extremely Rare Amulet of the Pra Niyom Master-Class of the Pantheon of Luang Phu Bun, of Wat Klang Bang Gaew, in Nakorn Pathom, especially for its highly recognised inscription visible through the gold leaf. The Bia Gae is a Cowrie Shell Animist Charm for Healing, Prevention of Poverty, and solution to all problematic obstacles in life, including Black Magick Curse Protection, Wealth Increase to Ward off Poverty, and Good Health.
The Bia Gæ (sometimes written “Bia Kae”) is a traditional Thai protective amulet made from a copper‑plated “shell” (the bia). It is created by a line of senior monks from Wat Klang Bang Gaew (formerly Wat Kongkaram). The craft has been handed down for many generations, beginning with Luang Pu Thong, the teacher of Luang Pu Bun, and continuing through Luang Pu Perm, Luang Pu Bai, Lu Pu Juea, and then Pra Ajarn (Kong) Sanya. Because the method is preserved in a small, secretive lineage, authentic Bia‑Gæ from this temple are now extremely rare and command high prices.
2. The Lineage of Masters
Monk (Thai name)
Position
Approx. Period
Notes
Luang Pu Tong (Wat Klang Bang Gaew)
First known master of the craft
Early 20th c.
Teacher of Luang Pu Bun
Luang Pu Bun (Wat Klang Bang Gaew)
Main exponent, popularized the amulet
Mid‑20th c.
Produced many Bia‑Gæ for laypeople
Luang Pu Perm (Wat Klang Bang Gaew)
Continued Luang Pu Bun’s method
Late 20th c.
Same potency as his predecessor
Luang Pu Bai (Wat Klang Bang Gaew)
Received the technique from Luang Pu Perm
Late 20th c.–early 21st c.
Served as the bridge to the current master
Luang Pu Juea (Wat Klang Bang Gaew)
Current holder of the secret method
Present day
Works together with Luang Pu Perm when filling the amulet
Only these three monks (Luang Pu Bun, Luang Pu Pherm, and Luang Pu Juea) are known to have received the full transmission. Their Bia‑Gæ are now highly prized by collectors and devotees.
3. Materials & Requirements (as explained by Luang Pu Bun)
One Tael (≈ 1 lb) of elemental mercury – considered a sacred substance.
A “shell” (ho bia) – a small, hollow copper‑plated container.
32 tiny “fangs” (sui) – the number must be counted precisely.
A flat lead sheet – sometimes a piece of red cloth is added.
A tray, incense, candles and flowers – for the offering ceremony.
The seeker who wishes to obtain a Bia‑Gæ must bring all of the above items to the monk after the monk has completed the morning or evening ubosot (ordination hall) rites.
4. The Ritual Process (as performed by Luang Pu Bun)
Consecration of the mercury – the monk invokes the Buddha‑Veda and blesses the mercury.
Filling the shell – the blessed mercury is poured into the ho bia, then the 32 fangs are inserted and the opening is sealed with the lead sheet (or the red cloth).
Further chanting – the monk recites additional Pali verses while the amulet is still in the temple.
Encasing in lead – the sealed shell is wrapped in a thin layer of lead together with Buddha images from the temple, then returned to the monk for a second inscription of sacred numerals (the yantra).
Final consecration – the amulet receives one more blessing and the monk writes the final akhar (protective characters).
Delivery to the devotee – the finished Bia‑Gæ is handed back to the requester. The owner may then have a monk thread the amulet with a cord of his choosing (often rope, silk, or rattan); the cord is believed to increase durability.
5. Continuation after Luang Pu Bun
When Luang Pu Bun passed away, his disciple Luang Pu Pherm inherited the complete procedure and produced Bia‑Gæ using the same formula, preserving the same level of potency.
Later, as Luang Pu Pherm grew older, he passed the knowledge to Luang Pu Bai, who became the next “master of the Bia‑Gæ”.
Today, Luang Pu Juea works closely with Luang Pu Pherm; when the mercury is poured into the shell, Luang Pu Juea applies the lead covering and performs the final inscription and blessing.
6. Purpose & Buddhist Merit of the Bia‑Gæ
Protection from spirits, demons, and sorcery (khwan‑phii, khui‑phii).
Shield against “forest fever”, poisonous herbs, and harmful substances (e.g., insect venom, poisonous plants).
Neutralises black magic, curses, and malicious intent from both human and supernatural sources.
Strengthens the wearer’s mental clarity and guards against ignorance and delusion.
Because the mercury is regarded as a sacred element in Thai esoteric tradition, the amulet is said to carry strong Buddhist merit (puñña). Practitioners use it for personal safety, health, and success in business, politics, or any competitive field.
7. Suggested Use & Prayers
Preparation – set a small altar with holy water, a Buddha‑image or Phra Phuttha (e.g., Phra Phuttha Rakhsa), red flowers, incense, candles, and a offering of rice, sweet foods, and medicinal herbs.
Recitation – chant the Three Refuges and Five Precepts, then invoke the Buddha‑Veda while placing the Bia‑Gæ on the altar.
Specific petitions (examples from oral tradition):
For protection against disease, poison, and poison‑induced madness.
To ward off evil spirits that cause hallucinations, nightmares, or disturbances.
To secure success in battles (literal or metaphorical), politics, business, or examinations.
To protect families, especially children and the elderly, from harmful influences.
The amulet can be worn around the neck, carried in a pocket, or placed in a vehicle, home, or workplace. Many believers keep several Bia‑Gæ and position them according to the direction of potential threats (e.g., front for overt enemies, rear for hidden foes, right side for royal patrons, left side for feminine influences, etc.).
8. Historical Background of Wat Klang Bang Gaew
Original name: Wat Kongkaram (Temple of the “Kongka” Tree).
Architectural evidence: The ubosot, viharn, and stone Buddha images suggest an Ayutthaya‑period origin, later restored repeatedly during the early Rattanakosin era.
Artistic highlights: Early‑Rattanakosin wall paintings inside the ubosot display high craftsmanship.
Literary reference: In Sunthorn Phu’s Nirat Phra Phuttha, the poet describes the temple’s splendor:
(Translation: “When looking toward Bang Gaew one sees no glass, only the tangled roots of the sacred Kongkha tree; a great temple stands near the Saraburi river, its lofty spires touching the sky, and the monk’s dwelling rests beneath a steep cliff, protected by the shade of takian trees.”)
Renaming: In 1922 (B.E. 2465), during the tenure of Luang Pu Boon, the Supreme Patriarch Somdet Pra Wachirayan Voras, recognizing the temple’s location at the mouth of the Khlong Bang Gaew, officially renamed it Wat Klang Bang Gaew (Middle Bang Kaeo Temple).
Neighbouring temples: It shares borders with Wat Mai Suphadit (south) and Wat Tuk Tata (west).
9. List of Abbots (as far as records allow)
“The Master of the Building” – name unknown; early patron who erected the first shrine.
Pra Palad Thong – died ~1915 CE (B.E. 2458); served roughly 40 years.
Pra Atikarn Jaeng (called “Luang Pho Gae”) – died ~1925 CE (B.E. 2468).
Pra Phuttawittī Nayok (Luang Pu Boon Khan‑tcho‑ti) – abbot 1886–1935 (B.E. 2429‑2480), 49 years.
Pra Palad Loh – acting abbot for 4 years (mid‑1930s).
Pra Phuttawittī Nayok (Pherm Punyawatsano) – abbot 1939–1973 (B.E. 2482‑2526), 44 years.
Pra Palad Bai (Kun Wiro) – acting abbot until 1973 (B.E. 2526).
Pra Kru Sirichai Kanarak – current abbot (as of 2025).
10. Buddhist Merit & Modern Appeal
The Bia‑Gæ from Wat Klang Bang Gaew is reputed for:
Great “metta” (loving‑kindness) and “karuṇa” (protective) merit – believed to bring safety, health, wealth, and career advancement.
Strong “kamma” (karma) power, making it popular among businesspeople, government officials, military personnel (especially those serving in the three Southern border provinces), teachers, doctors, entertainers, athletes, and ordinary folk who seek any competitive edge.
Because authentic pieces are scarce, their market price is high, but many devotees consider the investment worthwhile for the long‑term spiritual and material protection they provide.
11. Concluding Note
The Bia‑Gæ of Wat Klang Bang Gaew embodies a living tradition that intertwines Thai esoteric Buddhism, local folk belief, and a carefully guarded monastic lineage. Its creation involves a precise combination of sacred materials, ritual chanting, and the hands of monks who have inherited a secret method for over a century. Whether viewed as a religious talisman, a cultural artifact, or a collector’s item, the amulet continues to hold a respected place in Thai spiritual practice today.
In truth, the Bia Gae helps health in more than just its Sacred Healing magic, for it also Prevents Poverty, allowing us to afford the necessary medicines and healthy lifestyle. Good health can also only be maintained, when one has all the necessary requisites, and in this day and age, money is a daily requisite, and one cannot have good health if attacked by black magick, or sorcerous curses. To use and ensure the effectivity of the Bia, it should be carried with you always and you should speak to it within your heart and connect with it, until you feel one with it. Then you should be able to feel the vibrations, protective or passive stance it takes when others approach. Bia Gae can be used as a magical ritual tool, to make Holy Prayer Water and use the water to wash wounds, and even drink. This is also a good remedy against ‘Ya Sang’ – Black magic curses which have been applied by putting magic into someone’s food, a kind of spiritual ‘blood poisoning’. Hence, the Bia Gae works against all obstacles which can slow down your progress.
The Bia is at best worn on a waist cord and slid around for different purposes, rather like the Takrut Maha Ruud; Wearing the Bia Gae to the front (on a waist cord or necklace) will protect if entering into battle, war or conflicts. To escape from, evade and protect against Enemies or those who Pursue You, wear the Bia Gae facing to the Back. For Metta and Mercy from Superiors, Job interviews, or Legal cases, wear to the right flank. For Maha Sanaeh Charm and Enchantment to charm Lovers and be convincing in Business Talks, wear the Bia Gae to the left flank.
Free Express Shipping Worldwide is Included with this amulet. Luang Phu Bun was one of the Top Master Guru Monks of Thai Buddhist History in both Patipata (Dhamma Practice), as well as for his Magical Prowess in Amulet making, Puttasart, and Saiyasart (Occult Sorcery and Buddha Magic). Luang Phu Bun’s amulets, grace the pages of almost every famous catalog and amulet magazine in the High End Collector Publications, and are among the highest priced ranging from many hundreds of dollars for the most commonly found amulets, to hundreds of thousands of dollars for his rarest amulets.
A Centenarian Amulet of Immense Value for the Sacred Powerful Blessings of the Great LP Bun, and Rarity as an Ancient Amulet of Master-Class Status, as well as for being a masterpiece of antique magical heritage and Buddhist Historic importance.
Apart from Parort Mercurial Alloy, a highly unknown fact is that the Wicha Bia Gae of Wat Klang Bang Gaew, uses a very Special Herbal and Magically Empowered Ingredient, Nuea Khee Nok Khao Bplao (Thick Billed Green Turtle Dove Faeces – considered to have Magical Properties), and Nuea Wan (Herbal Extracts and Pollens).
The famous Pong Ya Wasana Jinda Manee, and Pong Khamin Sek Muan Sarn Powders (also known as ‘Pra Ya Horm’), carry legendary status for their immensely powerful magical properties. These are two very Sacred Powders within the Dtamra, with Pong Khamin Sek
having a pungent aroma, with Powers of Protection and Wealth Increase, and the legendary Pong Ya Wasana Jinda Manee having an aromatic Sacred
Powder, which uses of course the famous ‘Ya Wasana (‘Wasana’ meaning Lucky Fortunes). Ya Wasana Jinda Manee, and Khamin Sek Sacred Cumin powders, are the most famous Muan Sarn of all.
Kata Bia Gae
Suggested Use and Prayers
Set up a small altar with holy water, a Buddha image or Phra Phuttha (e.g., Phra Phuttha Rakhsa), red flowers, incense, candles, and an offering of rice, sweet foods and medicinal herbs.
Recite the Three Refuges and the Five Precepts, then invoke the Buddha‑Veda while placing the Bia‑Kæ on the altar.
Specific petitions (derived from oral tradition) may include:
Protection from disease, poison and madness.
Defense against evil spirits that cause hallucinations, nightmares or disturbances.
Success in battles (literal or metaphorical), politics, commerce or examinations.
Safeguarding families—especially children and the elderly—from harmful influences.
The amulet can be worn around the neck, kept in a pocket, or placed in a vehicle, home or workplace. Many believers keep several Bia Gæ, and position them according to the direction of possible threats (e.g., front for overt enemies, rear for hidden foes, right side for royal patrons, left side for feminine influences, etc.).
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 a the very rare ancient amulets of this Great Lanna Master, the Pra Rahu Kala Ta Diaw one eyed coconut shell carving, in classical ‘swallowing the moon/sun’ eclipse shape (Pim Rahu Om Jantr/Suriya), in ‘Nok Hook’ (Owl face) style, with an ancient and exquisitely filigrain inscriptions of Lanna Agkhara spell inscriptions, In rare One Eyed Coconut Shell, coated with ‘Rak Chart Jeen Boran’ ancient Chinese herbal Lacquer.
Hand carved by one of the preferred Master Looksit Artisans of the Guru, and hand inscribed with the Wicha Pra Rahu by Olden days Lanna Master Guru Monk Kroo Ba Nanta Nanto Bhikku, of Wat Tung Man Dtai, in Lampang. Kroo Ba Nanta was the Kroo Ba Ajarn of Kroo Ba Lerd, of Wat Tung Man Dtai. This amulet comes with a coput of the ebook “The First Book of Thai Lanna Sorcery”, written by myself (Ajarn Spencer Littlewood), as a gift, for it contains the Biography and amulets of Kroo Ba Nanta covered within its pages. 🙂
KATA PRA RAHU KAM DUANG
The rear surface texture reveals true ageing of a centenarian+ amulet, and the age of the inscriptions of Kroo Ba on the Yant Duang Sacred Geometry Spells inscribed within the central section of the amulet, shout out the word ‘ancient’
Free Registered Air Parcel shipping Worldwide is included with this amulet. The Pra Rahu of Kroo Ba Nanta is a very rare thing to come by, and is highly revered by Business Owners and those who are in High Administrative Positions, as well as those who seek to turn their fate around. Kroo Ba Nanta was one of the Greatest Lanna Masters in Living memory, before whose time, little is known of the names of the Masters who lived, so long ago was his Era.
Because of this, and his constant absence on forest Tudong wandering,, it is not known when Kroo Ba Nanta began making Rahu Amulets, nor how many he made, except that old people who lived during his time, say that he had made them as long as they could remember. Many different shapes and forms can be found, but the trained eye can recognize his inscriptions, and the natural ageing process of the coconut shell, ivory, wood or sacred powders used to make the amulet.
The earliest actual evidence of his making the Rahu amulets was found inscribed on a Kala ta Diaw Rahu Image from Kroo ba Nanta with the year 2456 BE, which is considered to be one of his earlier one eyed coconut shell carvings.The amulet measures 5 x 4 Cm, and is made from one eyed albino coconut shell. Kroo Ba Nanta Nanto Bhikkhu was considered the older of the 2 Greatest Masters of the Wicha Pra Rahu of that particular Era, the other most famous Master being of course Luang Por Noi, of Wat Srisa Tong.
Kroo Ba Nanta was born in 2415 BE, and was indeed the older of these two Great Guru masters of Wicha, both of whom were famous for the Pra Rahu, and also the Wua Tanu Sacred Arrow Bull animist charm.Many people believe that Kroo Ba Nanta was the Kroo Ba Ajarn of Luang Por Noi, but this is in fact a myth. Each of these Masters had their own personal Trajectories and their amulets differ in style and empowerment methods.
It would be more accurate to not compare the two, and to see that Kroo Ba Nanta and Luang Por Noi are equally Meritorious in their Mastery, and were perhaps the greatest Adepts of Wicha Pra Rahu in living memory.
Kroo Ba Nanta was an Upachaya Monk (entitled to ordain people as monks, which is one of the highest statuses), and was responsible for having built many important Buddhist Edifices in Lampang, Chiang Rai, Payao, and surrounding provinces, including Uposatha Shrine Rooms for temples, Chedi Stupas (22 in all), Kuti Huts, and 26 Vihara Shrines.
It is said that during the times of great difficulty of the Monk Kroo ba Srivichai, as Kroo ba Srivichai was placed under house arrest, that Kroo Ba Nanta made a Pra Rahu Kala Ta Diaw Amulet to pray to for the release of Kroo Ba Srivichai, and that he was released shortly after this.
If you feel that your Fate and Horoscope is not Auspicious, then it could be that Pra Rahu is interfering. You can solve this problem by making Bucha offerings to Pra Rahu every Wednesday; Light 10 black incense sticks (‘Toop’ in Thai), and five types of black offerings (e.g. black sticky rice, black jelly grass drink, black semolina or sago pudding and the like).
12 repetitons of the Kata Bucha Pra Rahu are to be Chanted;
Idtipiso Pakawaa Pra Rahuu Sataewaa Samaa Winyaana Idtipiso Pakawaa Putta Sangmi
Gusaedto Ma Ma Gusaedto-dto Laalaa Ma Ma Dtolaamo Tolaamo Ma Ma Tolaamo Ma Ma Tolaamodtang Haegudti Ma Ma Haegudti
Kata Jantra Bupaa (to be chanted in the night time)
Yadt-thadtang Ma Ma Dtangthaya Dtawadtang Mamadtang Wadtidtang Saegaa Ma Ma Gaasaegang Gaadtiyang Ma Ma Gaadtiyang Ma Ma Yadtigaa
When you begin to Bucha Rahu Deity, you should make the first ever session in the evening of a Wednesday (any time from 7 pm onwards). After you have done this once, you can make Bucha in the daytime if you wish, but the first time you must include the food offerings of black foods as well as the black incense. The second time onwards, only the incense is necessary in the daytime, if it is a lot of trouble to get the food offerings.
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
Luang Por Tong Sukh Intachoto, who was later bestowed the ecclesiastical title Pra Kroo Pinit Suttakun, was an immensely revered monk of Phetchaburi Province, and abbot of Wat Tanode Luang. He has long been revered by local communities and devotees in nearby regions, particularly among those who place faith in amulets connected with Maha Ud, Klaew Klaad (Pronounced ‘Klew Klaart’), Kong Grapan Chadtri (Pronounced ‘Kong-Grapan-Char-Tree) protection, invulnerability, and danger avoidance.
According to historical accounts consistently found across Thai-language sources, Luang Por Tong Sukh was a monk strict in monastic discipline and deeply accomplished in protective esoteric knowledge (wicha). His mastery belonged to a traditional central-Thai lineage emphasizing kong grapan, klaew klaat, and maha ud. He played a significant role in the administration, restoration, and support of Wat Tanode Luang during a period when social conditions were unstable and personal security was a major concern for the local population.
His reputation became especially prominent during the mid-20th century. At that time, his amulets were widely sought by individuals in high-risk professions such as local toughs, gunmen, police officers, and soldiers. This reflects the social realities of the era rather than an endorsement of such lifestyles, and provides historical context for the strong belief in the protective and invulnerable qualities attributed to his sacred objects.
The sacred amulets attributed to Luang Por Tong Sukh, that are consistently recognized in Thai sources can be categorized as follows.
First, coin amulets of Luang Por Tong Sukh. The most important and widely accepted is the second generation coin, created in Buddhist Era 2498 (1955). This coin is regarded as the principal amulet of the Wat Tanode Luang lineage. It was produced in several metals, including copper, silver, and gold. Copper examples are the most commonly encountered and are the most popular in the collector market.
A key point of classification is the die detail of the vowel “I” above Luang Por Tong Sukh’s name. These are divided into the “I touching the rim” type and the “I floating” type. The “I touching the rim” variety is regarded as the popular block and commands higher demand. The attributed powers repeatedly cited are maha udom, kong krapan, klaew klaat, and good fortune, with many experiential accounts traditionally associated with these coins, especially within Phetchaburi and surrounding provinces.
Second, takrud amulets. These include lacquer-coated takrud and takrud associated with protective and Sariga (celestial magpie pronounced ‘Saa-ri-gar) bird Wicha related traditions. They are typically metal sheets inscribed with sacred formulas, rolled into tubes, and coated with lacquer or ritual substances according to established formulas. Their primary attributed qualities are protection, danger avoidance, and charm. Sizes and forms vary depending on the period of creation.
Third, look om and look sakot krang. These are small bead-like charms made from lacquer or herbal mixtures prepared according to traditional methods. They are intended for personal carrying and are believed to provide general protection and safety. These items are usually handmade and do not follow standardized molds.
Fourth, krang-based powder amulets. These are folk-style molded amulets made from powder or lacquer-based materials. Thai sources describe them as having been distributed on specific occasions within the temple or to close disciples, rather than produced in large commercial quantities.
After the passing of Luang Por Tong Sukh, the lineage of his wicha at Wat Tanode Luang continued through his principal disciple, Luang Por Phaeo. Luang Por Phaeo was the prime apprentice (looksīt) of Luang Por Tong Sukh and later became abbot of Wat Tanode Luang. He is widely recognized as the direct inheritor of Luang Por Tong Sukh’s ritual knowledge, protective formulas, and consecration methods, ensuring continuity of the temple’s spiritual lineage rather than a break or reinvention.
Luang Por Phaeo’s role was not merely administrative. Thai sources consistently describe him as actively practicing and transmitting the same core wicha of protection and invulnerability learned directly from his master. This continuity is an important factor in how collectors and devotees understand the posthumous legacy of Luang Por Tong Sukh.
The sacred objects of Luang Por Phaeo of Wat Tanode Luang, as recognized in Thai collector circles, include coin amulets issued during his abbacy, takrud prepared according to the Wat Tanode Luang lineage, and other consecrated objects created for temple construction, merit-making, or specific ceremonial occasions. These items are generally regarded as lineage extensions rather than substitutes for the original-era amulets of Luang Por Tong Sukh and their value and status are assessed accordingly.
Within the Thai amulet market, Luang Por Tong Sukh’s amulets—especially the second generation coin—are firmly established as core items of the Phetchaburi lineage. They are often sought as companion pieces to the first generation coin of Luang Por Daeng of Wat Khao Bandai-It, a contemporary monk from the same regional and temporal sphere of belief.
Market value varies greatly depending on condition, metal, and die type. Coins in original, well-preserved condition and of popular dies command significantly higher value. Price figures commonly cited in Thai sources function as general market references rather than fixed or guaranteed valuations.
Luang Por Tong Sukh (official name: Pra Kroo Pinit Suttakun) of Wat Tanode Luang, was a historically famous and incredibly highly revered holy sorcerer-monk, whose amulets possess a distinct lineage identity, focused and centered on his famous protective wicha. That lineage continued directly through his prime disciple Luang Por Phaeo, ensuring continuity of ritual mastery and consecration practice at Wat Tanode Luang. The information presented here represents the core body of knowledge consistently shared across Thai language sources and reflects the generally accepted framework within the Thai amulet community.
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
The Bia Gae from the Luang Pu Bun lineage of Wat Klang Bang Gaew is regarded as one of the most eminent protective talismans in the Thai amulet tradition, with a long-standing history and deeply rooted faith extending from the past to the present. Its associated virtues are said to encompass the neutralization of misfortune, avoidance of danger, invulnerability, metta maha niyom (benevolent attraction), and protection against black magic, spirits, and malevolent entities.
For generations, devotees have carried Bia Gae as a personal protective charm. Among all variations, those coated with herbal sacred powders and the essence known as phaya mai phu (rotting sacred wood) are considered the rarest and most distinctive, and are especially revered by collectors nationwide. This example is a significant piece directly originating from the era in which Luang Pu Bun himself created and consecrated such amulets.
Lineage and Transmission of the Knowledge
Luang Pu Bun Kandhajoti (Pra Phuttha Withi Nayok), former abbot of Wat Klang Bang Gaew in Nakhon Pathom Province, was the pioneer who established and transmitted the complete knowledge of crafting Bia Gae until it became renowned throughout the Thai amulet world. His period of activity is generally placed between approximately 1897 and 1935. He learned the core method from Pra Ajarn Thong, and subsequently refined it into the distinctive Wat Klang Bang Gaew tradition. This lineage was later passed on to Luang Pu Perm, Luang Pu Juea, and other senior monks of later generations, continuing uninterrupted to the present day.
Physical Characteristics and Method of Construction
A Bia Gae coated with phaya mai phu powder is distinguished by several defining features. A natural cowrie shell is selected according to strict traditional criteria and used as the sacred vessel for containing consecrated substances. Inside, mercury is placed together with powdered phaya mai phu and carefully selected herbal powders, intended to enhance qualities of protection, metta maha niyom, danger avoidance, and defense against harmful forces. The exterior is sealed using traditional techniques involving the application of sacred powders and black lacquer, which both preserve the materials and reinforce the spiritual potency. Some examples bear yantra inscriptions or contain small takrut amulets to further augment their power, depending on the period and the individual hand of the master. The finished Bia Gae is typically bound with cord or encased using authentic materials, making it durable and suitable for being worn or carried on the person.
The ritual process for creating this group of Bia Gae strictly follows the traditional Wat Klang Bang Gaew formula. It begins with the careful selection of the shell, the ritual veneration and preparation of mercury, the inscription of yantra, and the coating with herbal and phaya mai phu powders. The amulets are then consecrated with sacred incantations to imbue them with both moral-spiritual power and esoteric force, in accordance with the ancient teachings handed down by generations of masters.
Attributed Virtues and Devotional Belief
Bia Gae from the era of Luang Pu Bun are considered among the highest forms of protective talismans for neutralizing misfortune and guarding against harm. Their attributed qualities include the removal of bad luck, the dispelling of black magic and inauspicious influences, and the transformation of adverse conditions into favorable ones. They are believed to confer invulnerability, protection from physical danger, spirits, and dark sorcery, while also promoting metta maha niyom and stabilizing one’s destiny. Devotees may carry the amulet on their person or enshrine it for ritual use, seeking protection, safety, and the enhancement of fortune.
Luang Phu Bun of Wat Klang Bang Gaew
Due to the continuity of faith across generations, examples created directly by Luang Pu Bun are regarded as possessing exceptional historical significance and very high collector value.
Importance and Collectible Value
The Bia Gae coated with phaya mai phu powder attributed to Luang Pu Bun holds importance in both devotional practice and the Thai amulet market. It is among the oldest known Bia Gae of the Wat Klang Bang Gaew lineage, produced during an early and now-rare period with substantial historical value. Many experienced and specialized collectors recognize this type as a legendary-class Bia Gae within the Thai amulet tradition.
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
The Revered Legend of Phra Somdej Wat Rakhang: A Scholarly Examination of its Origins, Significance, and Enduring Legacy
Phra Somdej Wat Rakhang, often hailed as the “King of Amulets” within Thailand, stands as an icon of profound cultural and religious significance. Its very name evokes a sense of history, spirituality, and the revered figure of Somdej Phra Phutthachan (To) Phrommarangsi, the esteemed monk credited with its creation. This amulet is not merely an object of veneration but represents a deep-seated cultural narrative interwoven with faith, artistry, and the legacy of one of Thailand’s most respected Buddhist figures. This report aims to provide a comprehensive and scholarly examination of the legend surrounding Phra Somdej Wat Rakhang, delving into the life of its creator, the history of its sacred origins, the intricate details of its making, the diverse forms it takes, and the myriad stories of its perceived miraculous power. The enduring reverence for this amulet across all levels of Thai society underscores its unique position as a unifying symbol within Thai Buddhism.
The narrative of Phra Somdej Wat Rakhang is inextricably linked to the life and times of Somdej Phra Phutthachan (To) Phrommarangsi, a monk whose influence permeated Thai society during the early to mid-Rattanakosin period. Born in Ayutthaya on April 17, 1788 (B.E. 2331) during the reign of King Rama I, his early life is shrouded in some mystery, with varying accounts suggesting a possible connection to the royal lineage, either as an unacknowledged son of King Rama I or King Rama II 4. At the age of 13, he embarked on his monastic journey, taking his novice vows in Phichit before moving to study Buddhist scriptures in the centers of learning at Chainat and Bangkok. His exceptional piety and intellectual prowess garnered royal attention, leading to his royal ordination as a monk at the esteemed Wat Phra Si Rattana Satsadaram (Temple of the Emerald Buddha) at the age of 20, where he received the monastic name “Phrommarangsi”. The differing accounts surrounding his parentage, particularly the potential for royal blood, likely contributed to the elevated regard in which he was held throughout his life 6. This element of ambiguity in his early history only adds to the mystique surrounding this revered figure.
Somdej Pra Puttajarn (Dto) Prohmrangsri Wat Sadter Amulets
Somdej Toh’s dedication to his monastic studies was evident in his rapid acquisition of knowledge and the high praise he received from his teachers, including the venerable Sangkharat Suk. He embraced ascetic practices, adhering strictly to the traditional dhutanga, which included eating only from his alms bowl, possessing a mere three robes, and engaging in meditative practices in secluded and often challenging environments such as cemeteries. Despite his profound understanding of Buddhist scriptures, he initially displayed a notable disinterest in pursuing high monastic ranks during the reign of King Rama III, preferring the simple designation of “Phra Maha To”.
This reluctance to seek worldly recognition for his spiritual achievements underscores his focus on inner development. However, the reign of King Rama IV marked a turning point. The King held Somdej Toh in great esteem, and in 1852 (B.E. 2395), at the age of 65, bestowed upon him his first official monastic title, “Phra Thammakiti,” concurrently appointing him as the abbot of the historically significant Wat Rakhang. His ascent within the Sangha continued, with promotions to “Phra Thep Krawee” in 1854 (B.E. 2397) and ultimately to the highest monastic rank of “Somdej Phra Phutthachan” in 1864 (B.E. 2407). Somdej Toh’s initial resistance to formal titles, followed by his eventual acceptance and rapid progression under King Rama IV, reveals a nuanced relationship with authority. It suggests a leader who prioritized spiritual practice yet recognized the potential to serve the Buddhist community more effectively from a position of influence, particularly under the patronage of a supportive monarch.
Somdej Dto with the famous Pra Somdej Gang Pla amulet of the Kru Tap Khaw Hiding Place Find
Somdej Toh’s contributions to Buddhism extended far beyond his administrative roles. He was widely celebrated as an exceptional preacher and teacher of the Dharma, considered unparalleled in the Siam of his time, and known for his distinctive and engaging teaching methods. A significant aspect of his legacy is his rediscovery and popularization of the Chinabanchorn Katha, a powerful Buddhist prayer. Recognizing the ancient text’s profound spiritual efficacy, he adapted and simplified it, making it more accessible for contemporary recitation by the laity. Furthermore, Somdej Toh was a driving force behind the construction and restoration of numerous temples and Buddha images across Thailand. His patronage extended to significant projects such as the massive Buddha image at Wat Intharawihan (Wat Bangkhunprom Nai) in Bangkok, the revered reclining Buddha at Wat Satoe in Ayutthaya, and the large Buddha image at Wat Chaiyo in Ang Thong. His life, dedicated to the propagation and preservation of Buddhist teachings and sacred sites, came to a close in 1872 (B.E. 2415) during the reign of King Rama V, at the venerable age of 84. Somdej Toh’s multifaceted contributions as a teacher, builder, and spiritual leader underscore his profound dedication to the flourishing of Buddhism in Thailand, placing the creation of Phra Somdej within the broader context of his remarkable life and work.
Somdej Pra Puttajarn (Dto) Prohmrangsri Wat Rakang Kositaram
The origins of Phra Somdej Wat Rakhang are deeply rooted in the history and sanctity of Wat Rakhang Khositaram Woramahawihan itself. The temple’s history traces back to the Ayutthaya period, where it was originally known as Wat Bang Wa Yai, situated in proximity to Wat Bang Wa Noi (later known as Wat Amarinthraram). Its status was elevated during the Thonburi period under King Taksin, who established his royal palace near the temple, recognizing its importance and bestowing upon it the status of a royal temple. A significant event in the temple’s history occurred during the reign of King Rama I in the early Rattanakosin period. An ancient bell with a particularly melodious sound was discovered within the temple grounds. This discovery led to the temple being renamed Wat Rakhang, meaning “Temple of the Bell”. King Rama I, recognizing the bell’s unique quality, had it moved to Wat Phra Si Rattana Satsadaram but compensated Wat Rakhang by commissioning five new bells for the temple. Wat Rakhang also enjoyed the patronage of King Rama I’s sister, Princess Thepsudawadi, who, along with the King, oversaw significant restoration efforts at the temple. Further highlighting its religious significance, Wat Rakhang served as a primary residence for the Supreme Patriarch during the early Rattanakosin period, with Somdej Sangkharat Si holding the distinction of being the first Supreme Patriarch of Bangkok to reside there. The temple’s deep historical roots and its close association with the early Rattanakosin dynasty underscore its pivotal role in the religious and political landscape of the time, establishing it as a sacred and historically significant location.
The connection between Somdej Phra Phutthachan (To) and Wat Rakhang solidified when he was appointed as the sixth abbot of the temple in 1852 (B.E. 2395) during the reign of King Rama IV. His tenure as abbot is widely regarded as a golden era for Wat Rakhang, a period marked by his profound spiritual influence and, most notably, the creation of the Phra Somdej amulet. Even before Somdej Toh’s abbacy, Wat Rakhang housed significant structures with royal connections, such as the Ho Phra Trai Pidok (Tripitaka Hall). This hall, a beautiful example of Thai architecture, was originally King Rama I’s residence during the Thonburi period before being moved to Wat Rakhang and renovated at his command to serve as the temple’s scripture hall. The murals adorning the interior of this hall are particularly noteworthy for their artistic and historical value. The strong and enduring association between Somdej Toh and Wat Rakhang is perhaps best exemplified by his popular appellation, “Somdej Wat Rakhang”. This almost synonymous relationship underscores the temple as the central stage for his most significant contributions, with his long period as abbot firmly cementing this connection in the collective memory and highlighting Wat Rakhang as the birthplace of the revered Phra Somdej legend.
The genesis of the Phra Somdej Wat Rakhang legend is attributed to Somdej Toh’s inspiration drawn from the ancient traditions of Buddhist monks who created amulets as a means to preserve and propagate the teachings of the Buddha. These venerable practices often involved embedding sacred objects within the structures of pagodas and other religious monuments. It is also believed that Somdej Toh’s inspiration may have been kindled by his discovery of ancient amulets during a visit to his relatives in Kamphaeng Phet around 1849 (B.E. 2392), a city renowned for its rich history of producing sacred amulets. His primary motivation in creating the Phra Somdej was to provide a tangible spiritual anchor for people, guiding them towards virtuous actions and away from harmful ones, while also encouraging the practices of prayer and adherence to the principles of the Eightfold Path. The very form of the Phra Somdej, a rectangular tablet featuring an image of the Buddha, is seen by many as a symbolic representation of Buddhist cosmology, with the earth as the foundation and the Buddha figure embodying enlightenment. Additionally, historical accounts suggest that some Phra Somdej amulets were created to commemorate specific auspicious occasions or as tokens of gratitude for donors who provided financial support for various temple projects. The diverse motivations behind the creation of Phra Somdej reveal a multifaceted intention, encompassing the preservation of Buddhist heritage, the provision of moral and spiritual guidance, and the practical needs of the temple community.
Wat Rakang Kositaram Woramahaviharn Temple, in Bangkok.
The creation of Phra Somdej Wat Rakhang was not a singular event but rather a process that unfolded over several distinct periods, generally categorized as the early, middle, and late eras. These periods roughly correspond to the reigns of Kings Rama III, IV, and V, although some historical accounts suggest an even earlier commencement of amulet production during the reign of King Rama II, around 1812 (B.E. 2355). The early period, likely during the reign of King Rama III, saw the creation of Phra Somdej using simpler molds, possibly crafted by local artisans or even by Somdej Toh himself. These early amulets often exhibit a less refined appearance compared to later examples, lacking the sharp definition and intricate details that would become characteristic of subsequent molds. The middle period, coinciding with the reign of King Rama IV, witnessed the development of more refined molds and a greater variety of designs. It was during this time that the iconic Phim Prok Pho (Bodhi Leaf Covered Mold) is believed to have been introduced. The late period, occurring during the reign of King Rama V, is notable for the involvement of Luang Vicharn Chearanai, a royal goldsmith, who crafted more elaborate and standardized molds. This is particularly significant around 1866 (B.E. 2409), with the ambitious intention of producing 84,000 Phra Somdej amulets. The extended timeline of Phra Somdej’s creation and the evolution of the molds employed reflect a gradual refinement in both the amulet’s form and its perceived significance. The engagement of a royal artisan in the later period underscores the increasing prestige and importance of the amulet, aligning with Somdej Toh’s own growing stature within the religious and royal spheres. The intended large-scale production in the later years suggests a burgeoning demand and widespread recognition of the amulet’s spiritual power and cultural value.
Phra Somdej Wat Rakhang Kes Talu Sum
The creation of Phra Somdej Wat Rakhang involved a meticulous selection and combination of sacred materials, each imbued with its own spiritual significance and often sourced from revered locations. The primary binding agent and a key component of the amulet’s substance was white lime, derived from the burning of seashells. Various types of lime, including limestone and “poon phet” (diamond lime), were also incorporated into the mixture. Central to the spiritual potency of Phra Somdej are the five sacred powders, collectively known as Pong Wised Ha Praphet. These include Pong Pathamang, believed to confer invulnerability; Pong Itthije, associated with popularity and kindness; Pong Maharach, thought to bestow authority and power; Pong Phutthakhun, representing general merit and the virtues of the Buddha; and Pong Trinisinghe, known for its power to attract and charm. The creation of these powders was a ritualistic process, involving the inscription and erasure of sacred formulas on slate boards, often performed within the consecrated space of the temple’s main prayer hall. In addition to these core ingredients, other sacred materials were commonly included, such as burnt rice collected from the bottom of Somdej Toh’s alms bowl, various types of sacred soils gathered from seven forests, seven salt licks, and the pillars of important cities, pollen from 108 different types of flowers, and fragments of old, broken amulets, including those from the historically significant amulet-producing region of Kamphaeng Phet. The careful and deliberate selection of these diverse materials, each carrying its own symbolic weight and perceived spiritual power, underscores the profound intention behind the creation of Phra Somdej Wat Rakhang. The inclusion of substances from revered sites and fragments of previous sacred objects suggests a desire to amplify the amulet’s spiritual efficacy and connect it to a broader lineage of sacred power.
To bind these diverse materials together, Somdej Toh employed natural binding agents such as tang oil (tung oil), honey, and mashed banana 33. Sugar cane juice was also occasionally used as a binding agent. Furthermore, the amulets often contained other significant items that held personal and spiritual meaning, such as remnants of saffron robes worn by monks, fragrant incense ash collected from temple altars, and even food offered to monks, particularly leftover rice and ripe bananas that Somdej Toh himself would dry and grind into the mixture. Less common but still notable ingredients included paper pulp, derived from soaking straw or mulberry paper, betel nut residue from Somdej Toh’s own chewing, and various types of auspicious woods and medicinal herbs believed to possess protective and beneficial properties. The inclusion of these everyday items, particularly those directly associated with Somdej Toh’s personal practices and the temple’s rituals, suggests a deep and intimate connection between the creator and the creation of the amulets. It reinforces the notion that the sacredness of Phra Somdej originates not solely from rare or exotic materials but also from the blessings, intentions, and personal touch of Somdej Toh, imbuing even seemingly mundane substances with spiritual significance through his dedication and prayers.
The traditional process of crafting Phra Somdej Wat Rakhang was a hands-on and deliberate undertaking, reflecting the personal involvement of Somdej Toh in the creation of these sacred objects. The various sacred materials and binding agents were meticulously mixed and pounded together in a mortar until they formed a cohesive, clay-like substance. This mixture was then carefully shaped into rectangular tablets, often referred to as “chin fak,” a term that likens their form to pieces of winter melon. These tablets were subsequently pressed firmly into molds, which were typically made of slate, stone, or occasionally wood. After pressing, the edges of the amulets were meticulously trimmed into a neat rectangular shape using a thin, sharp bamboo tool traditionally employed for the delicate art of weaving flowers. To ensure the clay filled the mold completely and to eliminate any air pockets, a flat wooden board was often placed behind the mold, and gentle tapping with another piece of wood or a hard object was applied to the back. This relatively simple yet careful creation process underscores the personal dedication and intention that Somdej Toh invested in each Phra Somdej amulet. The direct connection between the revered monk and the crafting of these sacred objects likely contributed significantly to their subsequent revered status and the strong belief in their inherent sacredness.
Beyond the physical creation, the spiritual efficacy of Phra Somdej Wat Rakhang is deeply attributed to the rituals and blessings bestowed upon them by Somdej Toh himself. It is widely believed that Somdej Toh personally blessed each amulet through his extensive meditative practices and the recitation of powerful sacred incantations. A particularly significant aspect of these blessings was the prominent use of the Chinabanchorn Katha, the powerful Buddhist prayer that Somdej Toh had popularized. This Katha is believed to imbue the amulets with profound protective qualities, safeguarding the wearer from harm and misfortune. Historical accounts also describe Somdej Toh placing the newly created amulets in bowls or baskets within the temple’s main prayer hall, positioning them in front of sacred Buddha images, and connecting them with a sacred thread known as “sai sin.” This thread was believed to channel the blessings and sacred vibrations emanating from the Buddha images to the amulets during monastic chanting sessions. Notably, Phra Somdej amulets were primarily created for distribution directly to devotees as acts of merit and spiritual guidance, rather than being stored or buried within temple crypts. It is estimated that Somdej Toh created a vast number of these amulets, potentially as many as 84,000, a figure that aligns with the traditional number of teachings within the Buddhist canon. The direct involvement of Somdej Toh in both the creation and the blessing of Phra Somdej, particularly through the powerful Chinabanchorn Katha, is central to their perceived efficacy and sacredness. The act of personally distributing them to devotees further emphasizes their intended purpose as objects of faith, protection, and spiritual benefit for the wider community.
Phra Somdej Wat Rakhang is not a monolithic entity but rather exists in several distinct forms, known as Phim (molds), each possessing its own unique characteristics and often associated with different periods of creation. The five widely recognized standard molds, revered by collectors and devotees alike, are Phim Yai (พิมพ์ใหญ่), Phim Song Chedi (พิมพ์ทรงเจดีย์), Phim Ket Bua Toom (พิมพ์เกศบัวตูม), Phim Than Saem (พิมพ์ฐานแซม), and Phim Prok Pho (พิมพ์ปรกโพธิ์) 31. These different molds not only represent variations in artistic style but also potentially reflect the evolution of the amulet’s design and production over time. The existence of these distinct forms underscores a deliberate artistic and possibly symbolic progression in the creation of Phra Somdej, providing a rich tapestry of visual diversity for those who study and collect these sacred objects.
The Phim Yai (พิมพ์ใหญ่), translating to “Grand Mold” or “Principal Mold,” holds the distinction of being the most popular and highly regarded among the five main Phim. It is often referred to as the “Phim Pra Prathan,” signifying its representation of the Principal Buddha Image. The general characteristics of Phim Yai include a depiction of the Buddha seated in a cross-legged meditative posture atop a three-tiered base. Early examples of this mold often lack intricate facial details 54. However, later iterations, particularly those attributed to the royal goldsmith Luang Vicharn Chearanai, tend to exhibit more defined features. Within the Phim Yai category, several variations exist, most notably differences in the style of the Buddha’s chest, classified as Ok Wi (อกวี – V-chest) and Ok Krabok (อกกระบอก – cylindrical chest), as well as the presence or absence of a subtle horizontal line beneath the Buddha’s lap, known as Sen Saem Tai Na Tap (เส้นแซมใต้หน้าตัก). Experts in the field have further identified up to four distinct sub-variations within the Phim Yai mold, based on minute differences in the lines, curves, and overall proportions of the Buddha figure and the surrounding arch. The existence of these numerous variations within the Phim Yai mold suggests a continuous process of refinement and evolution of this most popular design. These subtle distinctions are highly valued by collectors and serve as crucial identifiers for determining the authenticity and approximate age of individual Phim Yai amulets, reflecting the deep level of scrutiny and nuanced understanding applied to this primary mold by amulet enthusiasts.
The Phim Song Chedi (พิมพ์ทรงเจดีย์), translating to “Chedi Shaped Mold” or “Stupa Shaped Mold,” is characterized by the depiction of a stupa-like structure (chedi) situated above the image of the Buddha. This chedi symbolizes the relics and the teachings of the Buddha, adding a distinct symbolic layer to this particular mold. Notably, the size of Phim Song Chedi amulets can vary; some examples are larger than certain variations of the Phim Yai, while others are smaller and referred to as Phim Yom (พิมพ์ย่อม – smaller version). Specific identifying features of this mold include a smaller and more slender arch (Sen Sum Krop Kaew – เส้นซุ้มครอบแก้ว) compared to the Phim Yai, and a pointed tip on the second tier of the base, often referred to as “Hua Rua Iam Chun,” a term that evocatively describes its resemblance to the prow of a small traditional boat. The distinctive chedi shape clearly distinguishes this mold, while the variations in size and the specific details of the arch and base provide further characteristics for identification and appreciation by collectors.
The Phim Ket Bua Toom (พิมพ์เกศบัวตูม), translating to “Lotus Bud Topknot Mold,” is readily identifiable by the distinctive lotus bud-shaped topknot (Yot Ket Muean Bua Toom – ยอดเกศเหมือนบัวตูม) that adorns the Buddha’s head. This lotus bud shape is a powerful symbol of purity and the potential for spiritual enlightenment within Buddhism. Amulets of this mold often feature a thicker and more rounded arch (Sen Sum Krop Kaew) surrounding the Buddha figure, and the earlobes (Phra Kan – พระกรรณ) sometimes exhibit an outward curve, resembling the graceful shape of “Bai Sri,” traditional ceremonial decorations, adding an element of elegance to the overall design. Within the Phim Ket Bua Toom category, variations exist, most notably the “Than Singh Kwang” (ฐานสิงห์กว้าง – wide lion base) and “Than Singh Khaep” (ฐานสิงห์แคบ – narrow lion base). These terms refer to the shape and width of the second tier of the base, which is designed to resemble the paws of a lion, a symbol of strength and majesty. The unique lotus bud topknot and the variations in the base design, along with the distinctive arch and earlobes, contribute to the aesthetic diversity and symbolic richness of the Phim Ket Bua Toom mold, making it a cherished form among collectors and devotees.
The Phim Than Saem (พิมพ์ฐานแซม), translating to “Layered Base Mold,” is characterized by the presence of additional, smaller tiers (Than Saem – ฐานแซม) that are inserted between or below the main three-tiered base of the Buddha image. These “saem” tiers often appear as subtle protrusions or additions to the standard base structure. Compared to the more robust figures found in other Phim, the Buddha figure in the Phim Than Saem generally exhibits a more slender and elegant artistic style. Variations within this mold include differences in the number and prominence of the “saem” tiers, with some amulets displaying more pronounced additions than others 63. The layered base is believed by many to carry symbolic meaning related to the different levels of Buddhist teachings or stages of spiritual attainment, representing a more complex and nuanced understanding of Buddhist philosophy. The variations observed in the “saem” tiers may reflect differences in the mold’s origin or intended symbolism, possibly representing specific interpretations of Buddhist principles or the artistic preferences of the mold maker.
The Phim Prok Pho (พิมพ์ปรกโพธิ์), translating to “Bodhi Leaf Covered Mold,” is distinguished by the depiction of Bodhi leaves (Bai Pho – ใบโพธิ์) that surround the image of the Buddha 29. These leaves directly reference the pivotal moment of the Buddha’s enlightenment under the Bodhi tree, making this mold particularly symbolic of spiritual awakening. Variations exist in the number of leaves depicted, with common arrangements including six, seven, eight, or nine leaves on each side of the Buddha figure. Some interpretations associate the number of leaves with the age of Somdej Toh during the time the amulet was created. Notably, this mold sometimes appears in combination with other characteristic features, such as a layered base (Phim Than Saem) or a lotus bud topknot (Phim Ket Bua Toom), blending symbolic elements from different mold types. The inclusion of the Bodhi leaves directly links the amulet to the foundational narrative of Buddhism, while the variations in leaf number and the combination with other mold features add layers of symbolic meaning and artistic diversity to this revered form.
The legend of Phra Somdej Wat Rakhang is further enriched by a multitude of stories, legends, and perceived miracles associated with the amulet, illustrating its profound impact on the lives and faith of devotees. Numerous accounts exist of individuals who have miraculously survived accidents, recovered from severe illnesses such as cholera, and escaped other life-threatening dangers, all attributed to the protective power and sacred blessings of Phra Somdej. One particularly well-known tale recounts the story of a woman named Thup who, during a major cholera epidemic in Bangkok in 1873 (B.E. 2416), made a remarkable recovery after consuming water that had been blessed by a Phra Somdej amulet. The amulet is also widely believed to offer potent protection against black magic, malevolent spirits, and various forms of negative energies and curses. These narratives of miraculous protection and recovery are central to the amulet’s enduring legendary status, fueling the unwavering faith of those who venerate it. They transform the Phra Somdej from a mere religious artifact into a tangible source of spiritual intervention and a powerful symbol of hope and resilience in the face of life’s challenges.
Beyond protection, Phra Somdej Wat Rakhang is strongly associated with the power of Metta, or loving-kindness. It is a widespread belief that possessing and venerating the amulet fosters loving-kindness within the wearer, attracting kindness, assistance, and popularity from those around them. Furthermore, the amulet is believed to bring good fortune, facilitate career advancement, promote financial success, and contribute to overall prosperity in life. Many devotees believe that Phra Somdej helps to attract positive opportunities and material wealth into their lives. The attribution of both protective qualities and the ability to attract Metta and prosperity highlights the multifaceted benefits associated with the amulet, extending its influence beyond safeguarding from harm into the realm of everyday well-being and aspirations for success and happiness. This dual appeal makes Phra Somdej Wat Rakhang a highly sought-after amulet for those seeking both spiritual and worldly blessings.
Adding to the rich tapestry of the Phra Somdej legend are the numerous personal experiences reported by devotees. Many individuals recount feeling a distinct sense of coolness, profound peace, or a tangible spiritual energy emanating from the amulet when they hold or wear it. These personal sensations are often interpreted as direct evidence of the amulet’s sacred power and its connection to Somdej Toh’s spiritual presence. Ultimately, the perceived power and efficacy of Phra Somdej Wat Rakhang are deeply personal and intrinsically linked to the individual’s faith, devotion, and adherence to Buddhist principles. These subjective experiences serve to strengthen the devotee’s connection to the amulet and its creator, solidifying their belief in its power and fostering a deeper sense of spiritual reassurance and connection to the sacred.
In conclusion, the legend of Phra Somdej Wat Rakhang stands as a testament to the enduring power of faith, the artistry of sacred objects, and the lasting legacy of a truly remarkable spiritual figure. Revered as the “King of Amulets,” Phra Somdej embodies not only the spiritual prowess of Somdej Phra Phutthachan (To) Phrommarangsi but also the rich history and deep-seated religious beliefs of Thailand. From the enigmatic details of Somdej Toh’s early life and his eventual rise to the highest echelons of the Sangha, to the sacred history of Wat Rakhang and the meticulous process of the amulet’s creation using a unique blend of sacred materials and blessed through potent rituals, the story of Phra Somdej is a captivating narrative. The diverse forms of the amulet, each with its distinct characteristics and symbolic nuances, and the countless stories of its perceived miracles, all contribute to its unparalleled status and enduring appeal. Phra Somdej Wat Rakhang remains more than just a religious artifact; it is a powerful symbol of faith, protection, artistry, and the enduring spiritual heritage of Thailand.
Table: Chronology of Somdej Phra Phutthachan (To) Phrommarangsi’s Life and Key Events
Year (B.E.)
Year (C.E.)
Age
Key Event
Source Snippet(s)
2331
1788
0
Birth in Ayutthaya
4
2343
1800
12
Ordination as a novice in Phichit
4
2350
1807
19
Royal patronage for ordination
6
2351
1808
20
Royal ordination as a monk at Wat Phra Si Rattana Satsadaram
4
2395
1852
65
Appointed Abbot of Wat Rakhang and given the title Phra Thammakiti
4
2397
1854
67
Promoted to Phra Thep Krawee
4
2407
1864
76
Elevated to Somdej Phra Phutthachan
4
2415
1872
84
Passing
6
Table: The Five Main Phim (Molds) of Phra Somdej Wat Rakhang and Their Key Characteristics
Phim Name (Thai)
Phim Name (English Translation)
Defining Characteristics
Associated Symbolism
Source Snippet(s)
พิมพ์ใหญ่
Grand/Principal Mold
Buddha seated in meditation, three-tiered base, variations in chest style and base details
Represents the Principal Buddha Image
33
พิมพ์ทรงเจดีย์
Chedi/Stupa Shaped Mold
Stupa depicted above the Buddha, smaller arch, pointed tip on the second base tier
Symbolizes Buddhist monuments and the preservation of Dharma
29
พิมพ์เกศบัวตูม
Lotus Bud Topknot Mold
Lotus bud-shaped topknot, often thicker arch, earlobes resembling Bai Sri, variations in base (wide/narrow lion base)
Lotus bud symbolizes purity and enlightenment
29
พิมพ์ฐานแซม
Layered Base Mold
Additional smaller tiers inserted in or below the main base, more slender Buddha figure
Layered base may symbolize different levels of Buddhist teachings
29
พิมพ์ปรกโพธิ์
Bodhi Leaf Covered Mold
Bodhi leaves surrounding the Buddha image, variations in the number of leaves, sometimes combined with other Phim features
One of the Top Ten of all Tiger Amulets; The Legendary Takrut Hnaa Bpaag Suea of Luang Phu Nak, Wat Arun
In the world of Talismanic Thai amulets, few talismans are as revered and sought after as the Takrut Hnaa Bpaag Suea of Luang Phu Nak, a renowned monk from Wat Arun, also known as the Temple of the Dawn. This iconic amulet is a testament to the monk’s exceptional spiritual powers and his mastery of the ancient arts of Thai Buddhism and magic.
The Life of Luang Phu Nak
Luang Phu Nak was born on January 3, 2415 BE, in Ban Bang Poon, Pathum Thani province. His father, Mr. Nuan, and mother, Mrs. Luean, raised him with strong Buddhist values, which would later shape his destiny as a monk. At the age of 12, Luang Phu Nak was ordained as a Samanera novice monk at Wat Sarapat Chang, under the guidance of Pra Atigarn Hwang Tamma Chodti. He spent his early years studying the Dhamma Vinaya, the teachings of the Buddha, and honing his meditative skills.
As he grew in wisdom and spiritual prowess, Luang Phu Nak was reordained as a fully fledged Bhikkhu at Wat Sutat in Bangkok, a royal decree temple, in the year of the Dragon, 2435 BE. His Upachaya ordaining officer was Somdej Pra Wanaratana (Luang Por Daeng), a highly respected monk of the time. Luang Phu Nak’s monk name, “Sumananaakoe,” translates to “Companion of the Nagas,” reflecting his deep connection with Wicha Saiyasart, and the Nether-Worlds.
Takrut amulets of LP Nak
The Making of the Takrut Hnaa Bpaag Suea
The Takrut Hnaa Bpaag Suea, a tiger forehead skin scroll talisman, is Luang Phu Nak’s most famous creation. According to Ajarn Spencer Littlewood, a renowned expert on Thai amulets and Buddha magic, this amulet is considered one of the most powerful and sought-after talismans in the world of Thai amulets.
The Takrut Hnaa Bpaag Suea is said to possess the power of the tiger, with its forehead skin serving as a conduit for the animal’s strength, courage, and protection.
The creation of the Takrut Hnaa Bpaag Suea was a labor-intensive process, requiring great skill and attention to detail. Luang Phu Nak would first immerse the forehead skin in holy water to soften it, then scrape off the fur, leaving bare skin.
He would then inscribe the skin with sacred symbols and prayers, using the Wicha Maha Ud, a powerful magical script. The skin was then wrapped into a scroll, tied with holy Sinjana cords, and lacquered with gold leaf.
Magical Properties and Benefits
This powerful amulet is crafted from the rolled-up forehead hide of a tiger, imbued with the sacred spells of Wicha Suea Tiger Magick. The tiger’s innate energies are believed to possess a range of potent magical properties.
The tiger’s forehead hide is said to be naturally endowed with these sorcerous powers, making the Takrut Hnaa Bpaag Suea an exceptionally potent and desirable amulet. Its magical properties are believed to bring the wearer great opportunities for advancement, success, and recognition, while also inspiring the loyalty and devotion of others.
The Wicha Suea Tiger Magick within the amulet is thought to amplify these natural energies, creating a powerful and irresistible force that can help the wearer achieve their goals and ambitions. Whether seeking to enhance their career, attract wealth and prosperity, or simply to inspire the admiration and respect of others, the Takrut Hnaa Bpaag Suea is believed to be an invaluable tool for achieving success and realizing one’s desires.
The Takrut Hnaa Bpaag Suea is believed to possess a range of properties and benefits, including:
Maha Ud Kong Grapan Chadtri: Invincibility magic, protecting the wearer from harm and danger
Chai Chana: Victory-bringing magic, attracting success and triumph in all endeavors
Klaew Klaad: Evasive magic, allowing the wearer to avoid accidents and misfortune
Maha Amnaj: Commanding power and superiority magic, granting the wearer authority and respect
Metta Maha Niyom: Mercy charm, attracting positive energies and improving loving relationships
Anti-Black Magic: Protection from malevolent spirits and negative energies, curses and spells.
The Legend of Luang Phu Nak’s Takrut
The legend of Luang Phu Nak’s Takrut Hnaa Bpaag Suea has been passed down through generations, with stories of its incredible powers and benefits. Devotees would often report experiencing strange and wonderful occurrences while wearing the amulet, such as increased confidence, improved relationships, and protection from harm.
One famous story tells of how Luang Phu Nak’s devotees would notice that even buffaloes would cower in fear when they passed by, sensing the powerful magic of the Takrut Hnaa Bpaag Suea. This anecdote has become a testament to the amulet’s potency and Luang Phu Nak’s exceptional spiritual powers.
Rarity and Authenticity
The Takrut Hnaa Bpaag Suea is an extremely rare amulet, with only a limited number created by Luang Phu Nak during his lifetime. The amulet’s rarity is due in part to the difficulty of obtaining tiger forehead skin, as well as the strict conditions under which the Takrut could be created. Luang Phu Nak would only make the Takrut on 5th Lunar Saturdays, which are rare and occur only a few times a year.
Authenticity is a major concern when it comes to the Takrut Hnaa Bpaag Suea, as many counterfeit versions have been created over the years. To ensure authenticity, collectors and enthusiasts should look for documentation and certification from reputable sources, such as the temple where the amulet was created, or from recognized experts in the field of Thai amulets.
The Takrut Hnaa Bpaag Suea of Luang Phu Nak, Wat Arun, is a legendary amulet that has captured the hearts and imaginations of collectors and enthusiasts around the world. Its exceptional powers and benefits, combined with its rarity and historical significance, make it a truly unique and valuable talisman. This also reminds us of the importance of preserving the cultural heritage and spiritual traditions of Thailand, and the enduring legacy of Luang Phu Nak, a true master of the ancient Wicha, and grimoires of mystical arts.
One of the top Look Om of all Time; the Immortal Look Om Jet Paya Chang Sarn, of Luang Por Ding (Wat Bang Wua, Chachoengsao), in Nuea Dam Black Prai Powders and Gold Leaf coating, from the ancient times Abbot of of Wat Bang Wua: Luang Por Ding. LP Ding was highly renowned in his day, for his Palad Khik Ling Jab Hlak Vanora Monkey animist charms, and for his Sacred Powder Look Om wishing balls, made from his legendary Pong Ya Jet Paya Chang Sarn substance.
The Sacred Jet Paya Chang Sarn Muan Sarn Sacred Powders were made from the Klai Pra Chedi (pieces of the ancient Chedi Stupas of 7 Temples), Klai Sema (ground up pieces of temple boundary stone) of 7 Temples, Pieces of stone from 7 Uposatha Shrinerooms, mixed with Pong Ittijae, & Pong Maharaj Yantra Powders.These substances were ground up in a mortar with incantations and molded into Look Om Sacred Powder Balls, of small size
The Look Om Jet Paya Chang Sarn of Luang Por Ding is noticeably dense and hard, for Luang Por Ding would let them harden first, and would mix the powders with Rak Herbal Lacquer resins. Some Look Om would be covered in gold leaf, and some would be left bare black colour.Luang Por Ding would keep the Muan Sarn Sacred Powders and the Look Om he had made for a long time in his Kuti Hut to empower them, and would only release them when he was completely certain of their power.
Luang Por Ding would release the Look Om to his devotees during temple ceremonies, and on his birthday celebrations.The Look Om Jet Paya Chang Sarn is spoken of in the Legend of the Great ‘Suea Khaw’ Invincible Gangster, who was a Looksit of Luang Por Ding. Suea Khaw maintained that he survived throughout the years of his gunmanship because of the Look Om Paya Jet Chang Sarn, which stopped many bullets from piercing his skin and killing him over the years. It is said to have given Suea Khaw the strength and imposing aura of invincibility, to overcome all his enemies.
The Look Om gained the name of ‘Jet Paya Chang Sarn’ because of its legendary power to increase the stamina and strength of the devotee over his or her adversaries. It is said that the wearer of the Look Om Jet Paya Chang Sarn is endowed with the strength of the Paya Chang Sarn Battle Elephant. The Look Om is said to both Protect against all Dangers, and Endow the wearer with Commanding Power and Strength. Suea Khaw was a Gangster who was reputed to have defeated and killed over 100 of his competitors, and who had a reputation for his bravery and strength. Because his sole chosen amulet of protection and power was the Look Om Jet Paya Chang sarn, and the fact that nobody cold defeat him or kill him, was the reason for Luang Por Ding’s Look Om Jet Paya Chang Sarn becoming so Legendary.
But one day, Luang Por Ding told Suea Khaw that he was too violent and that if he did not give up being a gangster, then he would surely encounter a violent and premature death. Suea Khaw had become very overconfident because no knives were able to penetrate his skin, and guns would not fire when aimed at him. Because of the invincibility which Suea Khaw had been enjoying, Suea Khaw did not listen to Luang Por Ding’s warnings.
One day the Police Force special missions unit came to Wat Bang Wua to ask Luang Por Ding if it was true that Suea Khaw possessed ‘Hnang Hniaw (‘sticky skin’. a term meaning a person with Kong Grapan Chadtri Magic). Luang Por Ding admitted that it was true that Suea Khaw possessed Protective Magic, and that he was not able to be killed with knives or guns. But Luang Por Ding added that Suea Khaw would fall prey to his own Karma without need of guns or knives, because he refused to listen and change his ways. Luang Por Ding added “I cannot tell you though, by which way the gangster Suea Khaw can be killed, for it would break my Precepts”.
But at this moment, one of the Samanera Novice Monks was listening and butted in to say to the Police “If you want to kill Suea Khaw, you have to use a bullet that has the head of the bullet cast from metal taken from the blade of a Mitmor spirit knife from Luang Por Soke (Wat Pak Klong)”.
Luang Por Soke was a colleague of Luang Por Ding and holder of the same Lineage Wicha, and would inscribe the Wicha of Luang Por Ding onto the Blades of his Mitmor. Some time later the Police caught Suea Khaw and he was sentenced to death, and was executed by Government Executioner, using Bullets cast from the blade of a Mitmor of Luang Por Soke.
Luang Por Ding was renowned for his expertise in the Wicha Hanuman and other Vanora Monkey Deities. He personally blessed numerous hand-carved talismans, with the most skillfully crafted ones being the most sought after. Luang Por Ding is also connected to the Cow symbol, stemming from the name of his temple, Wat Bang Wua. His Look Om Jet Paya Chang Sarn is highly regarded and is considered a powerful amulet for Kong Grapan Chadtri Maha Ud Klaew Klaad.
Luang Por Ding, was a Great Master of the Wicha Hanuman, and all Vanora Monkey Deities, for which he was extremely famous. He blessed many inimitable hand carved talismanic amulets (Krueang Rang), made from artisans of varied levels of skill, with of course the most masterfully carved attaining the highest level of preference. His Look Om Jet Paya Chang Sarn, by general consensus, to be one of the top Look Om of all Time and is also a high ranking amulet in the annals for Kong Grapan Chadtri Maha Ud Klaew Klaad Power.
The Look Om Jet Paya Chang Sarn amulet of Luang Por Ding, released in the Thai Buddhist Era of 2480 BE, was made using a traditional method of infusing sacred powder, which is believed to possess spiritual and protective properties.
The powder was collected from rare and magical forest herbs, earths, and sacred materials over decades of Tudong forest wandering, along with the ubiquitous pieces of the ancient Chedi Stupas of 7 Temples, Klai Sema,stone from 7 Uposatha Shrinerooms, mixed with Pong Ittijae, & Pong Maharaj Yantra Powders and meticulously prepared over time, performing incantations constantly throughout, often through a long and intensive process, and is infused with prayers and blessings. The resulting amulet, known as a Luang Por Ding Thai Sacred Powder Wishing Ball, is a powerful and meaningful symbol of faith and spirituality for many Buddhists around the world.
The Pra Khun Phaen Pong Prai Kumarn 2515 BE Pim Yai Nuea Khaw Sukh Pasom Pong Prai Kumarn Ta Ya Wan See Fa, is a unique and highly sought-after amulet. This particular piece is from Block Tong Hlueang (Block 2), and it boasts a rare color, adding to its rarity and value. The amulet features a striking Wan Thao Hlong Blue Herbal Tint, which gives it a distinctive and alluring appearance.
One of the standout features of this amulet is the Takrut Maha Bpraab, a sacred metallic scroll spell, inserted into the rear face. This ancient Thai practice of inserting metallic scrolls into amulets is believed to imbue them with powerful protective properties. This exhibit is in excellent condition.The details and features of the amulet are highly refined, adding to its aesthetic and spiritual value.
The amulet is Blue in color, but was made from in white Prai Kumarn and Puttakun powders, a characteristic that enhances its visual appeal. It has been treated with a blue herbal tincture, which not only gives it a unique hue but also adds to its spiritual significance. The ‘Sai Rae Tong Kam’ gold flakes applied during the pressing process further enhance its beauty and value. These gold flakes were applied by adding Nam Man Prajao Thaksin oil into the block press with gold flakes before pressing the Sacred Clay into the molds. This process resulted in the amulets absorbing the oil and the gold flakes covering and affixing themselves to the surface of the amulets, creating a stunning visual effect.
This amulet is a meticulously preserved specimen of a premier-grade, award-winning Pra Niyom Master Class Amulet, the Pra Khun Phaen Pong Prai Kumarn Pim Yai, a creation of the esteemed Luang Phu Tim of Wat Laharn Rai. This amulet was a first-place winner in the Glum Anuraks Ban Kaay amulet society competition in March 2561 BE, earning it not only a first prize trophy but also the distinction of being the Supreme Champion Class Amulet, an honor signified by its display on stage alongside the accompanying certificate.
This amulet is renowned for its alleged capacity to draw prosperity and success in one’s career, making it a highly desirable item for individuals aiming to boost their financial luck. The attractive power attributed to this talisman is believed to go beyond material gains, fostering increased goodwill and kindness from others towards the wearer. The compassionate influence it is believed to radiate is said to create a harmonious and peaceful environment in the wearer’s life.
This amulet comes with free express shipping worldwide, making it easily accessible to collectors and enthusiasts around the globe. Additionally, a solid silver waterproof casing is included upon request, providing an extra layer of protection and preservation for this exquisite piece.
Rare Pid Ta Hlang Baeb Nuea Pong Puttakun Amulet by Luang Phu Kaew Early Era Kruea Wan Wat Collectible
The Pra Pid Ta Hlang Baeb of LP Kaew, Wat Kruea Wan temple, is a rare and exceptional amulet that showcases the mastery of the esteemed monk, Luang Por Kaew. This ancient amulet is made from a unique blend of sacred powders, known as Nuea Pong Wised, which is composed of five special magical Yantra Powders (Bpathamang, Puttakun, Trinisinghae, Ittijae, Maharach). These powders are believed to possess powerful spiritual properties that can bring blessings, protection, and good fortune to the wearer.
The intriguing history of this amulet is deeply rooted in the time when Luang Por Kaew was a revered monk in the serene landscapes of Chonburi Province. This was during the remarkable era of 2365 BE, a period that holds immense significance in Thai history. It was a time when Pra Jao Thaksin Maharaj was courageously leading the movement to reclaim Siam’s freedom from invaders.
The amulet, a remarkable artifact, is believed to have been created and empowered by Luang Por Kaew himself. The creation process was not a simple one. It involved a meticulous ritual that called for the invocation of potent spiritual entities. The ritual was a complex one, requiring a deep understanding of the spiritual realm and a profound connection with the sacred. The amulet is said to have been infused with these sacred powers, making it a unique and spiritually charged artifact from a significant period in Thai history
The Pra Pid Ta Hlang Baeb Wat Kruea Wan is not only a beautiful and well-preserved example of Luang Por Kaew’s work, but also a tangible piece of Thai history that speaks to the enduring power and significance of Buddhist amulets. It is a testament to the skill and mastery of Luang Por Kaew, who is widely regarded as one of the greatest amulet makers in Thai history. This amulet is truly a rare and exceptional piece that is worthy of reverence and admiration.
The Pra Pid Ta Luang Phu Gaew is a highly sought-after and highly regarded amulet among collectors and devotees of Thai amulets. Its reputation is so esteemed that when it changes ownership, it is considered noteworthy within the amulet community, regardless of when it was created, either during Luang Phu’s time at Wat Pak Tale or after he moved to Wat Kruea Wan.
The exquisite Pra Pid Ta Luang Phu Kaew amulet radiates a captivating glow, enhanced by the unique ‘Nuea Graeng’ marbling effect. This distinctive feature is a result of the sacred Muan Sarn powders used in its creation, which contract and dry over time, creating intricate surface cracks that give the amulet a one-of-a-kind appearance. The amulet’s intricate details, slender build, and high level of craftsmanship make it a truly exceptional specimen of the Pra Pid Ta Luang Phu Kaew. The amulet’s powerful sacred clay composition is imbued with the Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap properties, which are attributed to the esteemed monk who created it.
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These properties are believed to bring blessings, protection, and good fortune to the wearer, making the amulet a highly sought-after object among devotees. The amulet’s sacred clay is said to have been mixed with the monk’s own tears and sweat, imbuing it with his spiritual energy and intentions. The Pra Pid Ta Luang Phu Kaew amulet is a rare and precious object, with only a limited number of them available. It is said that each amulet is imbued with the monk’s own unique energy and intentions, making it a truly personal and powerful object of spiritual significance. The amulet’s intricate details and unique marbling effect make it a truly exceptional piece of craftsmanship, and its sacred clay composition makes it a powerful tool for those seeking blessings, protection, and good fortune.
The Pra Pid Ta of Luang Phu Gaew is an all-time classic ancient amulet renowned for its power and status. This rare and highly sought-after amulet is from the legendary Wat Pak Tale in Petchburi, later moved to Wat Kruea Wan in Chonburi. It is considered the number one Pidta amulet of all time by devotees of the Chonburi Lineage Master Amulet Collector Scene and those devoted to the Petchburi Masters. This true Master Class piece is incredibly difficult to encounter in the present era, making it a true treasure for those who seek it.
Luang Phu Gaew is a highly revered and sought-after Thai Buddhist monk, and one of the rarest and most valuable amulets in existence. There is only one known photograph of him in existence, which dates back to Ratanakosin Year 124 (2449 BE), when he was 55 years old. This photograph is a rare and precious artifact, and it is considered a great honor to possess it. The world-renowned Payak Kampant, Sian pra Maestro of the Thai Amulet Society, has written a book featuring 108 biographies and pictures of great master monks, but he was unable to include the biography and picture of Luang Phu Gaew due to the rarity of these items.
This reveals the extreme scarcity of any artifacts related to Luang Phu Gaew, and the high esteem in which he is held by Thai Buddhists. The photograph of Luang Phu Gaew is a black and white image that shows him sitting in a formal pose, wearing the traditional robes of a Thai Buddhist monk. His face is serene and peaceful, and his eyes are closed in deep contemplation.
The photograph is mounted on a red background, and it is surrounded by intricate gold filigree. The overall effect is one of great dignity and reverence, and it is clear that this photograph is a treasured possession of the owner. The rarity of this photograph is due in part to the fact that Luang Phu Gaew was a reclusive monk who shunned publicity and avoided being photographed. He was known to be a powerful and influential figure in Thai Buddhist circles, but he preferred to keep a low profile and focus on his spiritual pursuits.
Luang Phu Gaew Wat of Pak_Tale (Later Wat Kruea Wan)
As a result, there are very few photographs or other artifacts that exist from his lifetime, making the one photograph that does exist all the more precious and valuable. Overall, the photograph of Luang Phu Gaew is a rare and valuable artifact that provides a glimpse into the life and teachings of this highly respected Thai Buddhist monk. It is a treasured possession of the owner, and it is a testament to the enduring legacy of Luang Phu Gaew and his teachings.
An exceptionally rare and certified genuine amulet hailing from the ‘Krueang Rang’ Talismanic category created by the revered Luang Por Koon during the mid-era of his leadership at Wat Ban Rai Temple. Its estimated origin is around 2535 BE, although the exact date remains unknown.
Mitmor Pocket Knife Luang Por Koon
This well-established and tested talisman is renowned for its abilities to ward off malevolent spirits, counteract dark enchantments, consecrate holy water, facilitate curative ceremonies, bear mystical inscriptions, and act as a personal safeguard for overall well-being. Furthermore, it serves as a conduit for the auspicious blessings and benevolence of Luang Por Koon Parisutto from Wat Ban Rai.
Free Registered Air Parcel Worldwide is included with this amulet.
Amulets produced between 2537 BE and 2555 BE are less sought-after compared to those crafted before 2537. This is attributed to the overproduction of many editions after 2537, which diminished their collectibility and rarity. Consequently, editions predating 2537 BE are highly esteemed and increasingly rare to find on the amulet collector market.
In recent times, there has been a notable resurgence of interest in the miraculous amulets of Luang Por Koon. These amulets continue to generate headlines with their extraordinary effects in Thailand. This ongoing phenomenon ensures that faith in his amulets remains resilient, impervious to forgers and unscrupulous traders.
Luang Por Koon, who is now deceased, will forever hold a special place in the hearts of his devotees. He ranks among the top Guru Monks of all time and is arguably the most beloved and renowned monk in Thai history, especially in modern times. His humility is said to be matched only by his miraculous ability to bestow blessings, particularly those for protection and prosperity. His head-knocking blessings, in particular, have been credited with bringing about life-changing miracles for many.
Free Registered Air Parcel Worldwide is included with this amulet. While amulets crafted between 2537 BE and 2555 BE may be less favored due to overproduction, those created before 2537 BE are highly coveted and increasingly rare in the amulet collector market. It is certain that his amulets will continue to be revered as some of the greatest and most collectible amulets of all time.
Luang Por Koon Blessing Amulets Amid Devoted Followers
Their reputation and acclaim will persist well into the future. After his passing, there was a brief period of increased falsification of his amulets and a decline in interest. However, in the years following his passing, this phenomenon has subsided as collectors have returned to earnestly collecting the amulets of the Great Luang Por Koon, free from the earlier risks posed by counterfeit versions.
In recent times, a grand resurgence of interest in the miraculous amulets of LP Koon has arisen, as his amulets continue to produce breaking news miracles in Thailand. This is one of the reasons why faith in his amulets will always be revived and can never be destroyed, despite the attempts of forgers and dishonest traders.
This rare item, is exceedingly scarce to find nowadays, whether on the internet, in temples, or markets. They are only to be found residing with truly devoted individuals, a fitting tribute to the prestige and quality of this amulet.
One must also consider that despite the immense popularity of his amulets and his passing a few years ago, many of his amulets do not (yet) carry a millionaire price tag. They remain within reach for most people who desire a truly sacred amulet, and are willing to invest a little more in acquiring an amulet that will remain extraordinary not only today but also for generations to come. This kind of enduring classic talismanic ritual item is what we refer to as a heritage heirloom amulet, one that will never lose its popularity. It is a tried and tested amulet for protection against ghosts, countering black magic, consecrating holy water, aiding in healing rituals, bearing magical inscriptions, and simply carrying on one’s person for protection and prosperity. It also carries the good karma and blessings of Luang Por Koon Parisutto from Wat Ban Rai. It is perfect for the devoted followers of this great, humble, and compassionate monk who always remained close to the less fortunate, regardless of their social status.
An all time ‘top 5’ classic amulet of the Benjapakee Family; Pra Pong Supan Pim Hnaa Gae, in Nuea Din, with certificate of authenticity in red sacred baked clay. A Master-Class status amulet of the High End Category of Pra Kru Hiding Place Ancient Amulets. The Pra Pong Supan amulet is known for its powerful Puttakun Metta Maha Niyom Merciful Blessings and Kong Grapan Klaew Klaad Protective Power.
This amulet comes with A4 size certificate of authenticity included. The Pra Pong Supan Kru Wat Pra Sri Mahatat is the Number One Amulet of all Time for the Province of Supanburi, and an eminent member of the top 5 Benjapakee Amulets of Historical Fame and Legend. The Pra Pong Supan of the highest preference is the Pra Pong Supan Nuea Din Phao baked clay amulet, made from sacred earths of the Supanburi Province, which were mixed with sacred magical herbal powders and bound into clay with holy water.
The amulets were baked until the clay became hard but smooth and dense like marble, which is a texture that modern ‘Nak Niyom Pra’ amulet aficionados call ‘Nuea Neuk Num Seung Jad’, which means ‘soft and smooth to the touch with highly refined features’.
There were also a very small amount (one potful) of leaden Pong Supan amulets found, which were found residing on the upper section of one pot, and are known as the Pong Supan Yord Tho, and are the rarest and most sought after of all Pra Pong Supan of the Kru Wat Pra Sri Mahatat.
Below; The extremely rare leaden Pong Supan Yord Tho Amulet
We shall be covering the documentation of the Pim Yord Tho in a different article on the pages of our website.
The method of baking the amulets resulted in a very hard and resilient amulet that does not break easily, which has contributed to its preservation over many centuries. The features of the Pra bordered edges and outer frame of the various models (Pim) of the Pra Pong Supan Amulet are highly varied, and cannot be said to fit any rigid form.
Some have four or five sided edges, some are completely cut to shape, some have wider edges, and others thinner edges, some are even others uneven. Some may be tapered, whereas others have the tapered top cut off flat.
The Pim is notable for its wide nose and slanted large eyes, with the tip of the nose almost reaching the subtly smiling mouth of the Buddha image. The ears have a notably humanlike shape with anomalous forms (‘Dtamni’), that reveal the authenticity of the amulet, through the inimitable idiosyncrasies of the block press, which are ever present despite the individuality of each amulet.
One thing most Pra Pong Supan have in common is the presence of thumb or fingerprint markings. Another classic and essential feature of the Pra Pong Supan Wat Pra Sri Ratana Mahatat is that due to being buried under the earth for centuries, the Kraap Kru earth residues which are seen stuck to the surface of the amulets within the deeper recesses such as the armpits and ridges between finer detailed features.
Below; Encyclopaedic work documenting the ancient find of the Kru Wat Pra Sri Ratana Mahatat amulets
These residues are completely affixed and one and the same with the clay, and cannot be removed by simply scratching it off with a fingernail.
The Pra Pong Supan is a perfect choice of Amulet for Ladies or Children, but is also a very preferred and popular amulet for Males to wear. We have before us a Sacred Amulet whose Religious Value is of course that of a True sacred Amulet from the Master Class Category.
The Pra Pong Supan amulet is an image of the Buddha seated in the Mara Wichai posture of conquering the Demon Mara in the style of the U-Tong Periodic Era. The Buddha Image is seated on a single tiered dais, with a large head, graceful arms and protruding chest. There are various Pim (Models) of Pra Pong Supan, ranging from the Pim Hnaa Gae, Hnaa Num, Hnaa Klang, and other lesser known forms.
The Pim Hnaa Gae (old face) has one single type of face model but still has many different appearances, because of the various stages of heat during the baking process, which caused some amulets to experience shrinkage or curvature, or other anomalous reshaping during the process. Some may even have similar triangular appearance to the Pra Nang Paya, another Benjapakee amulet of Immortal fame. Various other amulets were also found including the Pra Mahesworn, Pra Ta Maprang, Pra Patum Mas, Pra Pim Lila (many versions), Pra Nakprok (small and large), and the Pra Sum Rakang.
The Pra Pong Supan and Benjapakee Class Amulets are truly world class amulets that receives the esteem and faithful reverence of all Thai Buddhist People of all social strata, and which is considered part of the Cultural and Historical heritage of the History of Siam.
They are amongst the most difficult of all amulets to find at any price, and are mostly already worn since generations by the same family members as handed down family heirlooms of their ancestors. The rest lie in the hands of the lucky, and of course the high end collector showrooms of Thailand’s Amulet Societies and Non Profit heritage Associations, as well as the museums of the state and of major temples.
Above; Macro Closeup of the Sacred Clay and the Kraap Kru earthen substance affixed to the muan sarn from centuries of burial within the hiding chamber. It is said that in the year 1265 BE, the Ruesi Hermit Pilalai decided to make a series of powerful amulets with truly effective powers. At that time the ruler of the Kingdom Pra Sri Tanmasokea Racha was a faithful devotee to the four great Ruesi Sages, who brought a large collection of magical herbs, minerals and summoned the angelic beings of the celestial realms to assist with the empowerment ceremony on the immaterial planes.
The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to preside over the blessing ceremony, and assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The muan sarn sacred clay was given the name of ‘Nuea Rae Sangkwanorn’.
Below; An example of a Pra Pong Supan amulet that has been treated with red Chinese Lacquer by a devotee
The great Pra Maha Thera Bpiya Dtassasisri Saributra was present to assist with empowerment and the hand molding and pressing of the Pra Pong Supan. The amulets were blessed during three whole months of rainy retreat (Traimas Blessing) as was traditional in ancient times and is still the practice to this very day. Once the Traimas empowerment was completed, the amulets were buried within the Chedi Stupas of Supanburi
The rediscovery of the Kru
In the year 2456 BE, a Tudong Monk was passing through and asked for the whereabouts of the temple of Wat Pra Sri Radtana Maha Tat. He asked a young boy named Pin, who pointed him in the right direction. The boy Pin heard later that this Forest Wanderer monk had hired some Chiinese-Thai devotees to dig up some holes in the temple, and that a horde of treasures were found along with a large repository of hiding place amulets (Pra Kru).
The Monk himself found a solid golden bowl which he took for preservation, but left all the rest of the contents of the Kkru within the Chedi. However, many of the Chinese devotees who were working on the opening of the Kru did take a large number of amulets rainging from the Pra Pong Supan to the Pra Gampeng Sork.
Once the authorities and Sangha Office heard of this, they ordered the Chedi Stupa to be hermetically sealed to prevent further theft of National heritage treasures.
Later the same year Praya Suntorn Buri (Also knownn as ‘Ee Gan Suudt’), who was the Minister of the Province of Supanburi invited his Majesty Pra Mongkut Glao Jao Yuu Hua to come and open the Kru Chamber. Once the chamber was opened, many ingots of solid gold and silver with Khom Agkhara inscriptions were found, and a large repository of amulets. The King was given a large number of the Pra Pong Supan and other amulets to his Majesty.
In olden days when the Pra Pong Supan was still very common and easy to find, many of the bullfighting arena players would like to grind up broken Pong Supan amulets and mix the powders into the hay they would give their fighting bulls to eat. This was seen to make the bull who ate hay with Pra Pong Supan powders fight more fiercely, evade the horns of its opponent and be impenetrable when taking a hit.
A very hardly known but ancient traditional way to Bucha Pra Pong Supan Amulets, is to immerse the amulet in perfume and chant Puttakun Tammakun Sangkakun 108 Times, then chant the Kata Pahung 3 times. The perfume can then be used to smear on oneself for Mercy Charm and Protection. If one wishes to empower further, one can chant the following Kata;
Ka Dtae Lig Gae Garanang Mahaa Chayyang Mangkalang Na Ma Pa Ta Gi Ri Mi Dt Gu Ru Mu Tu Gae Rae Mae Tae Ga Ra Ma Ta
The most highly preferred and rare guru monk coin amulets of the great Master Monk Luang Phu Hmun of Wat Ban Jan, in Sri Saket, the ‘Rian Run Raek’, or, ‘Rian Laekh 1’ amulet, with number 1 code stamp indented into the front surface of the amulet. Although called the ‘Rian Laekh 1’, meaning ‘coin with number 1’ this amulet was also made without the number 1 code stamp in some exhibits, hence, many people prefer to call it the ‘Rian Run Raek’ (first edition coin), of 2452 BE. Only 5000 amuletsa were made in Nuea Tong Daeng, with only another 35 Gammagarn edition versions in solid silver.
1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528
In truth it is hard to name which coin amulet as Luang Phu Hmun’s first edition, because he released various at various temples, so each temple has a ‘first edition’ amulet which was released and blessed by Luang Phu Hmun, such as the Rian Run Raek Hlang Hanuman released at Wat Ban Jan in 2542, is also referred to as first edition, for its simultaneous release, and the4 fact it was the first and only time that design model was released. Each design has therefore its own ‘first edition’ because often they are made again in later years due to high popularity and demand from devotees in the case of many amulets from many masters. This is a common truth in general in the Thai amulet world.
The revered and rare guru monk coin amulets of the esteemed Master Monk Luang Phu Hmun, from Wat Ban Jan in Sri Saket, hold great significance. Among these treasures is the distinguished ‘Rian Run Raek’ or ‘Rian Laekh 1’ amulet, bearing a unique number 1 code stamp delicately etched on its front surface. While it is commonly referred to as the ‘Rian Laekh 1,’ denoting a coin with the number 1, it is worth noting that some examples of this amulet were crafted without the number 1 code stamp. Consequently, many enthusiasts prefer to call it the ‘Rian Run Raek,’ signifying the first edition coin, originating from the auspicious year 2452 BE.
1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528
Determining which coin amulet truly represents Luang Phu Hmun’s first edition can be a challenge since he released various editions at different temples. Each temple has its own ‘first edition’ amulet, meticulously crafted and blessed by Luang Phu Hmun. For instance, the Rian Run Raek Hlang Hanuman, released at Wat Ban Jan in 2542 BE, is also regarded as a first edition due to its simultaneous release and the fact that it was the initial and sole occasion this specific design model was made available. Each design, therefore, possesses its own distinct ‘first edition’ as they are often reproduced in subsequent years to meet the immense popularity and demand among devoted followers and collectors. This phenomenon is a common reality in the vibrant realm of Thai amulets, embraced and understood by enthusiasts and practitioners alike.
The Sacred Takrut Maha Solos Mongkol: A Divine Amulet of Power and Fortune
An eternal classic and highly powerful amulet; the Takrut Maha Solos Mongkol Thak Chueak Long Long Rak Chart Jeen Boran (Dtamrab Luang Phu Iam), cord bound Yantra Scroll amulet of Luang Phu Iam, of Wat Saphan Soong, with ancient red Chinese herbal lacquer (Rak Chart Jeen Boran).
Welcome, dear readers, to an enchanting journey into the realm of sacred amulets. Today, we delve into the mystical realm of the Takrut Maha Solos Mongkol, an amulet that exudes power, wealth, and divine protection. Crafted by the revered Luang Phu Iam of Wat Saphan Soong, this amulet is a timeless treasure sought after by devotees worldwide.
A Rare and Powerful Amulet
The Takrut Maha Solos Mongkol is a true gem among amulets, rivaling the renowned Takrut of the Great Luang Phu Sukh in rarity, price, and potency. Considered equally powerful, this amulet is particularly suited for those seeking status increase, wealth, good fortunes, and protection.
A Lifetime Companion
The Takrut Solos Mongkol of Wat Saphan Soong holds the title of a “Takrut Koo Cheewit,” meaning it is a “Lifetime Companion” amulet. Its remarkable property lies in its ability to bring constant improvements throughout one’s life, ensuring that its power never wanes. Wrapped in ancient Daay Dtra Sangkh Sinjana Cord and embellished with a ‘Cockroach Thorax‘ shape tips, this amulet possesses unique features that reflect its age and authenticity.
An Ancient Yantra Spell
The Takrut Maha Solos Mongkol is not only an amulet but also an ancient and potent Sacred Yantra Spell. It holds a special place in the hearts of devotees, cherished by both Luang Phu Iam and his esteemed apprentices, including Luang Por Tong Sukh. These revered masters have spread the influence of this amulet around the globe, making it an eternal favorite among practitioners of sacred arts.
A Legacy Carried Forward
Luang Phu Iam, the originator of the Dtamra Pra Pid Ta and the Wicha Takrut Maha Solos Mongkol of Wat Saphan Soong, passed on his exceptional knowledge and skills to subsequent generations of esteemed masters. Ajarn Chuea, Luang Phu Glin, and Luang Por Tong Sukh, and now Luang Phu Waas, the current abbot, have all contributed to the legacy of this powerful amulet. Their mastery and dedication have ensured the continuity of this sacred tradition.
A Treasure for Devotees and Collectors
The Takrut Maha Solos Mongkol is a treasured alternative for those seeking the blessings of Luang Phu Iam’s amulets at a more affordable price. Crafted with invocations from all generations of the great master, empowered with the mastery of the Wicha Maha Solos Mongkol, these amulets carry immense value and authenticity. Their presence on the collector scene is unparalleled, making them highly sought after and revered.
Roop Lor Luang Phor Ngern Fa Kamron Edition Amulet – Wat Bang Klan
Luang Phor Ngern Wat Ban Klan, Pim Fa Kamron, sacred metal Guru Monk amulet cast with chanuan sacred metal alloy made from old temple bell brass, and previous editions of ancient amulets, of various periods unearthed under the base of the principal Buddha image. in the old church Luang Phor Ngern era which remains from pouring the cast of the broken gun model in 1985, pouring gold before the Buddhist Lent day at the Sema Wat temple boundary. The amulets were principally consecrated individually by Luang Phor Chua, a famous monk of the times, throughout the rainy season (quarter 3 months), after which it was brought into the Maha Phuttha Phisek ceremony on November 17, 1991, which had monks The following Kroo Ba Ajarn Mentors present : Luang Por Chuea, Bang Khlan Dtai Temple, Luang Phor Prueang Wat Bang Khlan Nuea (the creator of Luang Phor Ngern 2515 BE amulet), Luang Por Juan of Nong Sum Temple, Luang Por Phon of Dakkan Temple, Luang Phor Nhon of Wat Phutthabat Khao Ruak, etc.
The Power of the Roop Lor Fa Kamron Edition Amulet
The Roop Lor Fa Kamron edition amulet is highly sought after for its reputed magical power. It is believed to provide protection against harm and danger, as well as to bring good luck and prosperity. The amulet is often worn by those who seek spiritual guidance and protection, as well as by those who believe in the miraculous power of Luang Por Ngern.
Both large and small prints on the front Sangkati cloth are inscribed with “U” as a symbol. But some of them are not stuck. Because of the ancient method Underneath the base of the Buddha image, is the word ‘Ngern’ on the base. The surface effect of the chanuan muan sarn is evidently cast using precious editions of Luang Por Ngern amulets, including of course the Pern Dtaek broken gun edition. There is a stain of the socket that sticks so tightly that it turns black. The texture is the same as the broken gun model. famous throughout the amulet world Because it’s the same formula. The Buddha’s outstanding virtue It has been famous for a long time.
A Miracle event
While Wat Bang Klan Tai performed the ceremony of pouring gold to Phra Luang Por Ngern There was a loud noise. Clear sky without rain clouds It was terrifyingly dark and gloomy, and then the lightning struck the middle of the ceremony canopy. Thunder roared throughout the area. like the soul of Luang Por Ngern in the heavens and as though he had attended the consecration ceremony that event tens of thousands of people They criticized each other in various ways at the thunder and the sky in the midst of the ceremonial canopy. even though there is not even a slight rain cloud The people of Bang Khlan therefore dubbed the sacred object In this ceremony, Dua said that the Fa Kamron generation
But there are villagers who call this Luang Por Ngern Fa Kamron model, another name is ‘Fan Pla’ fish tooth model because there are villagers who took the Fa Kamron amulet, and inserted into the mouth of the fish, then used a knife to stab it. The first time didn’t go in. The second time, increasing the strength again, it didn’t go in. The third time, he increased his strength and did not enter again. until the Roop Lor Luang Por Ngern monk amulet was thrown out of the mouth of the fish So the villagers call this version of the amulet, ‘Pim Fan Pla’, meaning; ‘the fish tooth version’.
Pra Luang Por Ngern Fa Kamron Edition Amulet
The Pra Luang Por Ngern Fa Kamron edition amulet is a rare and highly revered amulet from the legendary Thai Buddhist master-monk, Luang Por Ngern of Wat Bang Klan. This edition of amulet is particularly special because it was created using the sacred metal admixture of Pern Dtaek broken gun edition amulet.
The Sacred Metal Admixture
Pern Dtaek broken gun is a sacred metal admixture that is created by melting down old and broken guns that have been used in battles. The metal from these guns is said to have powerful protective properties that can shield the wearer from harm and danger. Luang Por Ngern was a master of creating amulets using this sacred metal admixture, and the Pra Luang Por Ngern Fa Kamron edition is one of the most famous.
The Roop Lor Fa Kamron Edition Amulet
The Pra Luang Por Ngern Fa Kamron edition amulet is a Roop Lor amulet, which means it is a small image or statue of Luang Por Ngern that is meant to be worn as a protective talisman. The amulet features the image of Luang Por Ngern seated on a lotus throne, with one hand raised in a blessing gesture and the other hand holding a magical sword. The amulet is cast from the sacred metal admixture of Pern Dtaek broken gun, and is said to have powerful protective properties.
The Roop Lor Fa Kamron edition amulet is highly sought after by collectors and devotees alike. It is considered one of the most powerful amulets created by Luang Por Ngern, and is said to have the ability to protect the wearer from harm, ward off evil spirits, and bring good luck and fortune.
Luang Por Ngern and Wat Bang Klan
Luang Por Ngern was a highly respected and revered Thai Buddhist monk who lived from 2431 BE to 2462 BE. He is known for his exceptional magical abilities and psychic mind powers, which have earned him a worldwide following of devoted followers to this day. One of his most famous creations is the Roop Lor Fa Kamron edition amulet, which is highly sought after by collectors and enthusiasts.
The Magical Wicha of Luang Por Ngern
Luang Por Ngern was famous for his magical Wicha, which included the creation of powerful amulets and talismans. His amulets are known for their ability to provide protection, bring good luck and fortune, and ward off evil spirits. Luang Por Ngern’s Wicha was so powerful that he was known to have psychic mind powers, including the ability to read people’s thoughts and predict the future.
Kata Bucha Incantations for Luang Por Ngern
Devotees of Luang Por Ngern often recite Kata Bucha incantations to pay homage and seek blessings from the master-monk.
A Documentation of the Dtamra, behind the The Miraculous Pong Solos Maha Prohm Sacred Muan Sarn Powders of LP Tim Issarigo, of Wat Laharn Rai
Amulets made from the legendary Nuea Pong Solos Maha Prohm Sacred Powders of Luang Phu Tim Issarigo, are renowned for their sacredness, with all models being extremely rare, and highly favored by high-end collectors of sacred amulets. The Muan Sarn Sacred Ingredients used for these immensely rare amulets, was gathered and donated to Luang Phu Tim, by Ajarn Pathom Aaj Sakorn, of the Baan Kaay Co-Operative. The powders were empowered by Luang Phu Tim, using the Wicha Solos Maha Prohm, which is an extremely complex and difficult Magical Wicha to accomplish and Master, resulting in only a few Masters over the ages having managed to successfully manifest this kind of Magical Empowerment.
The Wicha Solos Maha Prohm is composed in part by the inscription of spells using Agkgara Tamma Khom-Lao (Khmer-Lao Magical Sanskrit), within a Sacred Geometrical Design, using the powders as ‘Pong Lob’, to inscribe hundreds of spells within the pile of powder, laid on a blackboard (written by erasure). The Wicha Maha Solos Maha Prohm, invokes the 16 Angelic Beings of the Heavenly Realms, the 15 Kinds of Earthbound Sacred Spirits, the 14 Deities of the Bodhala Underworlds, and the Deities of 21 Brahma Dimensions, where the Bhagava and Sudhavasa Brahmas dwell, to endow the amulets with Blessings.
The Muan Sarn ingredients used for Pong Maha Solos Maha Prohm include;
Pong Solos Maha Prohm of Luang Phu Sri Tat of Wat Dork Gaew in Nakorn Phanom, Solos Maha Prohm Powders from Yogi Hareb (Ajarn Cheun Jantra Paetch), from India, the Legendary Pong Nava Lokuttara (9 Unworldly Powder) of the Great Luang Phu Sonti of Wat Ta Dork Gaew in Nakorn Phanom, Pong Solos Mongkol Pitsadarn of Luang Phu Hiang of Wat Aranyikawas in Chonburi, Pong Na Bad Talord Dtai Gradan of Luang Phu Bun Mee, of Wat Po Sampant (Famous for its Classic Edition blessed by LP Tim and LP To (Wat Pradoo Chimplee), Pong Radtana Mala from Ruesi Sandtajidt (‘Tan Chao Prakhun Pra Ariya Kunasarn’ otherwise knwn as Luang Por Seng Bpusso), of Wat Khaio Suan Kwang, in Khon Khaen.
Pong Jet Jantr Paen, and Pong Prohma Lok (Brahma World Powders) of Pra Ajarn Wang Thidtasaro, of Phu Langka, Pong Samputta Hongsa of Pra Ajarn Fan Ajaro (Sakon Nakorn), Pong Sandta Nakae (7 Naga King Head Powders), which is a powerfully prepared Yantra Powders using Numerology and Gematria found within the Kampir Wicha Trinisinghae, using Pong Lob Yantra Powder Inverted Inscriptions according to the formula of Jet Koon Jet Harn (Multiply 7 Times and dissolve 7 Times = 7 by 7 repetitions, and divisions/encryptions of the Magic Spell). This spell seals the Magic of the Ongkanakae 7 Naga Kings’ powers within the Muan Sarn, through invocation of the Kata Chant ‘Bot Puchong Boripadtra’.
Additional ingredients included; Pong Bailan Sacred Grimoire Parchment Soot, from 108 Ancient Sorcery and Buddha-Magic Tomes in various Magical scripts such as Agkhara Khom, Mong, Pali, Sanskrit (Devanagari), and in Aksorn Tam Isan. The powders were made by burning the Grimoires in a fire, and performing recitations of the Dhamma in Buddhist Chanting. The soot is then collected and used as a sacred Powder.
Din Khuy Pu 108 Ruu Pu (sacredly empowered sand from the holes of 108 beach crabs, considered a powerful type of substance).
Earths from the tops of mountains where no foot has ever been set before, collected by Monks and Ruesi on Tudong Wilderness Wandering Practice.
Funereal and Cemetery Earths from 4 Spirit Dwelling Monastery Graveyards.
Sacred Black Rice from Ancient Kru Hiding Chambers, discovered in Buddhist Relic Stupas.
Rang Hmaa Raa Bpid Bpid Pragan (Magical Mimic Hoverfly/Ceriana wasp Earthen Nest Powders)
Klai Sema Paed Tidt Temple Boundary Wall Residue from 8 directional points around the temple.
Gabin Wan Bod La-Iad (108 finely ground Herbal Substances).
Pong Bpathamang, Puttakun, Ittijae, Dtrinisinghae 5 Sacred Yantra Powders, mixed with Pong Tat Tang See 4 Elements Powders, using Herbal Lacquers.
Luang Phu Tim Issarigo, of Wat Laharn Rai, was one of the Top Masters of the Twentieth Century, world famed for his powerful Sacred Powders, especially the Pra Khun Phaen Pong Prai Kumarn, Look Om Prai Kumarn, and other Pong Prai Kumarn Amulets, Takrut, Carved Images & Talismanic Charms. Recent times have seen the uncovering of more documentation about the grand pantheon of his amulets, till yet unheard of except by the older locals of Ban Kaay, and devotees of Luang Phu Tim. This has caused a grand resurgence of interest with devotees, curators, and high end Thai amulet collectors. Luang Phu Tim’s amulets are extremely favord and sought after for their Metta Maha Niyom, Maha Sanaeh, and Maha Lap Maha Pokasap Magical properties.
Pra Kroo Pawanapirat, or, commonly known as Luang Phor Tim Issarigo, was born on the 16th May in the year 2422 Buddhist Era, This was during the time of His Majesty King Rama 5. Luang Phor Tim was born in Ban Hua Tung Ta Budtr in Tambon Lahan, in Ban Kaay Municipality of the Province of Rayong. LP Tim lived to the age of 96 years old, when he passed away on the 16th October in the year 2518 BE, with 69 years of ordained life behind him.
Phra Somdej Wat Rakhang, often hailed as the “King of Amulets” within Thailand, stands as an icon of profound cultural and religious significance. Its very name evokes a sense of history, spirituality, and the revered figure of Somdej Phra Phutthachan (To) Phrommarangsi, the esteemed monk credited with its creation
One famous story tells of how Luang Phu Nak’s devotees would notice that even buffaloes would cower in fear when they passed by, sensing the powerful magic of the Takrut Hnaa Bpaag Suea. This anecdote has become a testament to the amulet’s potency and Luang Phu Nak’s exceptional spiritual powers.
The Takrut Hnaa Bpaag Suea of Luang Phu Nak, Wat Arun, is a legendary amulet that has captured the hearts and imaginations of collectors and enthusiasts around the world. Its exceptional powers and benefits, combined with its rarity and historical significance, make it a truly unique and valuable talisman. This also reminds us of the importance of preserving the cultural heritage and spiritual traditions of Thailand, and the enduring legacy of Luang Phu Nak, a true master of the ancient Wicha, and grimoires of mystical arts.
